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THE BIBLE, 



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LIBRARY OF CONGRESS. 

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UNITED STATES OF AMERICA. 



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THE 



ORIGIN OF THE BIBLE 



IN 



PROSE AND RHYME 



WITH OTHER POEMS, BOTH 



RELIGIOUS AND DOMESTIC, 



— BY— 




11 



... 

GLEN'S FALLS : 
DAILY TIMES STEAM PRINT, 

1880. 



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Entered according to act of Congress, in the year 1880, 

by Asa W. Bratton, 

in the Office of the Librarian of Congress, at Washington. 



DEAR READER. 



HE origin of the Bible is not very well understood in 
this Christian land, although the number of Chris- 
tian churches are seven or eight hundred; whose 
members are worshiping a Bible God, and drawing their 
spiritual hopes from the book they call God's Holy Word. 
It is. therefore, necessary to understand through what 
channel it came to us; and I here propose to make a few 
remarks, and give some of the most noted points and facts 
on the origin of the Bible. 

In 311, A. D., Constantine, then emperor of Rome, 
joined the Christian church, and, by his command, in the 
year 325, A. D., two thousand and forty-eight bishops as- 
sembled at Nice for the purpose of deciding how many of 
the books, called sacred, should compose the word of God. 
They differed and quarreled so violently in relation to 
those books, and the meaning of what they contained, that 
Constantine disqualified all but three hundred and eighteen 
from having a voice in deciding which of the books were, 
and which were not, the word of God. They ignored all 
the books called Apochrypha, and many others, some of 
which are the following: The book of Enoch; the third 
and fourth books of Esdras; the three and four books of 
Maccabees; the prayer of Manasseh; the testament of the 
Twelve Patriarchs; the psalter of Solomon; the epistle of 



St. Barnabas; the epistle of St. Paul to the Loadiceaus; 
about fifty gospels, (three extant); acts of the Apostles; 
the book of Hermes, entitled "The Shepherds;" Jesus 
Christ's letter to Algarus; the epistle of St. Paul to Seneca, 
and several others. Matthew, Mark, Luke and John they 
retained. They rejected entirely the books of James, Jude 
and the Apocalypse. 

After this decision, Constantine arose and solemnly de- 
clared that what they had left should be considered as 
sanctioned by the Divine will, and should, therefore, be 
implicitly believed as the word of God! 

In this general condition the Bible remained until the 
year 633; three hundred and eight years after the council 
of Nice condemned the above named books to the flames. 
Jude and the Revelations were voted back into the sacred 
canon, after having been rejected three hundred and eight 
years. During the interval, frequent councils were called, 
which would each annul the decisions of its predecessors; 
establishing new rules and propositions to be observed un- 
til the assemblage of its successor. Thus were produced, 
from time to time, modifications in the form of the Bible, 
as well as the number of books that were to be considered 
as composing it. 

In the council of Toledo, the Old and New Testaments 
were established in nearly the same form in which they ex- 
ist at the present day. The priests tell us that Moses was 
the first Bible writer. He was born in the year of the 
w T orld 2433; from that time until John wrote the Apocalypse 
was sixteen hundred and sixty-five years. Thus the book* 
called the word of God were, from Moses' time until the 
year ninety-four, being written and collected; a period of 
sixteen hundred and -ixty five years. They were written at 
different times, as years rolled along, by different authors; 



the world knowing little, and thinking little of them. A 
thousand years elapsed after the council of Nice, before the 
Bible was much known; and probably it would have slum- 
bered much longer had not the art of printing been dis- 
covered in the fourteenth and fifteenth centuries. This at 
once afforded a means by which those who were anxious 
for its circulation and for its doctrines to prevail, could 
accomplish their designs. And, now I ask: In whose 
hands were the sacred manuscripts from the time Moses 
said, "In the beginning," until the time when John said 
"Amen"? And, farther: Whose hands were they in from 
that time until the year 1378, when Martin Luther made a 
wide breach in the blood-stained walls? I ask: In whose 
hands were those writings during the times above specified? 
Answer: In the hands of what are called Catholic 'priests. 
Coming, as the Bible does, from the very embodiment of 
priestcraft, impudence and folly, I ask: What sane mind is 
prepared to accept and receive it as an infallible word of 
God? From the Nicene council, in the year 325 until the 
year 1518, which was 1193 years, (at the end of which time 
Luther made said inroads upon their Nicene word of God), 
the Catholic priests had the sole management and disposal of 
the manuscripts; from which they picked, culled, selected — 
and finally rejected, more than half of what was called 
sacred writings; christening what remained "The Bible, 
or Word of dod." This, with them, was a good word of 
God until the year 633 (308 years), when it became danger- 
ously sick, and needed medicinal aid. Consequently a 
council of doctors, of the same corps, was called to meet at 
Toledo. On examining the patient, the doctors found that 
it had been too powerfully physicked by the council of 
doctors at Nice. They found that an infallible word of 
God had most miserably failed ! Something must be done 



6 



to give infallibility a healthful tone. What should it be? 
It would not do to administer physic; that had already been 
done to excess. They finally concluded, seeing that infalli- 
bility had failed, that something had been extracted from 
the word of God. It must be found and restored to its 
proper place and office in the book of infallibility. So at it 
they went, and revised the word of God again, by adding 
several of the old books, and perhaps wrote and added some 
new ones, in order to make it doubly infallible when the 
council of Toledo completed its work. In order to ascer- 
tain whether we have now an infallible word of God, we 
must, to say the least, find out which of those councils was 
actually infallible; for, as they did not agree, it is impossi- 
ble that both should be right. The council of Nice could 
not have been infallible, for the reason that it was corrected 
by the council of Toledo; and. for the same reason, the 
council of Toledo could not have been infallible, or it would 
not have been subject to corrections by the councils which 
followed — too numerous to mention here. The Catholics 
reckon eighteen of them; Bullinger six; Dr. Priedaux 
seven, and Bishop Beveridge eight. The Cottage Cyclope- 
dia and History gives us twenty councils and places where 
the Bible has been tinkered with, and church doctrines 
enforced, by burning men alive, for no other reason than 
not agreeing with them on religious points; the same as did 
John Calvin, when he burnt Servetus to the stake in 1555, 
for not believing in the Trinity. But I must leave them, 
with their infallible word of God, over which twenty coun- 
cils, at least, have been held in order to make it infalli- 
ble; when lo! it was infallible when the council of Nice 
had spent its wisdom upon it. After having passed 
through almost innumerable translations, it is now under- 
going a new one, which, wiien completed, will render this 



infallible word of God not. only doubly infallible, twenty- 
fold infallible, but super-super-super-infallible ! 

Now, I would ask: Who ordered those bishops and 
priests to furnish mankind with a word of God? Their 
claiming to be' divinely inspired proves nothing but their 
ignorance, impudence and folly. If God inspired the coun- 
cil of Nice to give the world a word of God, he would not 
have inspired the council of Toledo, nor any of the many 
councils that followed, to add to, take from, remodel or 
amend a syllable of it. No, infallibility admits of no alter- 
ation or amendment. God never contradicts himself; all 
that priests, popes and bishops have written, or done, to 
the contrary notwithstanding. If the God of the universe 
should see fit to give to the world a written word, for a 
guide to his rational creatures, it would appear simultan- 
eously in all languages. It would not contain a history of 
wars; nor would any part of it be so vulgar, or obscene, as 
to be unfit for the eyes and ears of modesty — as is well 
known to be the character of what is falsely called The 
word of God. No, it would be easy to be understood ; it 
would require no doctors of divinity to explain its mean- 
ing; it would reach the hearts of all people, of all lan- 
guages, without the help of any priests to preach or teach 
them the way to heaven, or damn their souls to a burning 
hell ! So much on the origin of the Bible. 

I next propose to consider some of the great falses, 

fairy tales and self-contradictions which are recorded in 
the Bible. 

You will find, in the book of Jonah, that the Lord 
called on him to go to Nineveh and cry against it. God, 
having found out the wickedness of the Ninevites, sent 
Jonah to go and cry against it; but he, being disobedient, 
fled from the presence of the Lord on the sea, — but God 
turned his career by a great wind. 



8 



Could God be just in destroying six-score thousand per- 
sons that could not discern between their right hands and 
their left hands? But God repented, and turned away 
from his fierce anger, so they perished not. 

Now, the Lord had prepared a great fish to swallow up 
Jonah as soon as the men threw him into the sea; and 
Jonah was in the belly of the fish three days and three 
nights — boots, clothes and all. Then the fish appeared on 
dry land and vomited up Jonah. The laws of nature are 
here shamefully broken, or sadly bent, to accommodate 
the priest who recorded the storj^. Can a man live in a 
whale's belly, under water, three days and three nights? 
Can a fish swim or appear on dry land? Can a whale 
swallow a man? The throat of a whale being no larger 
than the throat of a cow, it would be an impossibility for a 
whale to swallow a man. This story will pass for fable 
number one. 

In the book of Daniel will be found recorded the story 
of trying to burn three men to death in a furance seven 
times hotter than would be required to melt iron. The 
three Hebrews were bound, hand and foot, and cast into 
the furnace; the fire burnt the bands loose, but the smell 
of fire was not found on their garments when they were 
taken from the flames. But the mighty men who threw 
them into the furnace perished from the heat thereof. 
That could not have been the same kind of fire that the 
church used to burn Jerome Prague and John Huss, a 
sentence executed July 6, 1415; nor the same fire that 
John Calvin used in burning Servetus at the stake in 1555. 
History tells us that John Calvin used green wood to kill 
his victim; but even the heated furnace could not destroy 
the three Hebrews. Here, again, you see the laws of na- 
ture violated and broken. Can men live in the fire in 



9 



these days? Christians tell us that sinners may live eter- 
nally in hell fire and not die ; and the Bible carries along the 
same idea with it. You may consider this as fable num- 
ber two. 

In the book of Genesis, 6th, 7th, 8th and 9th chapters, 
you will find the story of God's drowning the world, and 
destroying every living thing except Noah and his sons, 
and their families, and the animals saved in the ark with 
them. One would suppose that Noah and family had 
strong stomachs, to have dwelt with those cattle and wild 
beasts, shut in so small a space, air-tight (for God had 
shut them in), for more than a year. How could Noah 
have found food enough to keep himself, his family, and 
all the creatures contained in the ark, for more than a year? 
How could they have found food sufficient to support them 
after they left the ark? As everything was destroyed from 
off the face of the earth, it would take one year, at least, 
to grow food for them. Were Lake George drained, 
nothing would grow on the bottom of it for five years 
thereafter. The writer of the Noah story supposed that 
the earth would be covered with vegetables of all kinds, 
for man and beast, the moment they stepped on dry land. 
Mistaken, thoughtless writer. He thought more of getting 
up a great and good yarn than he did the truth. And, to 
help the yarn, he says, "That Noah lived to the age of nine 
hundred and fifty years!" This assertion needs proof, as 
the Bible says, in another place, that the age of man is 
three-score and ten years; and this we accept as being 
much nearer the truth than the recorded age of Noah. 

In the book of Judges, chapters loth and 16th, the 
story of Samson doing wonders, in hunting and catching 
three hundred foxes, then turning them tail to tail and 
putting a fire-brand between two tails and letting them go 



10 



into the standing corn of the Philistines, burning up both 
the shocks and the standing corn, with the vineyards and 
olives. How far do you think two foxes would get in one 
day, with their tails tied together, one pulling one way 
and one pulling the other, especially in standing corn or 
brush? The fire-brand might burn them, and then they 
would skip and pull the harder. It is not probable they 
would go over a whole country, though there were three 
hundred of them. The story of Samson tipping over a 
house filled with men, women and children, with three 
thousand on the roof, requires proof in order to secure be- 
lief in the fable. Likewise the place where his strength 
lay. The strength of men, in these days, is presumed to 
lie in their muscles instead of in their hair. 

In the book of Job, you will find a remarkable story of 
a very good and just man, who, for no other reason than 
his being a good man, was tormented by his God, with 
the help of the devil, so that he cursed the day wherein he 
was born. Job had men servants and maid servants, sons 
and daughters, and his substance, also, was seven thousand 
sheep and three thousand camels, five hundred yoke of 
oxen, five hundred she asses and a very great household. 
All these were swept away, and Job smote with boils from 
the crown of his head to the sole of his foot. Poor man! 
No wonder he cursed his day and the night wherein he was 
born; for he said, "Let that day be darkness; let not God 
regard.it; let darkness and the shadow of death stain it," 
etc. To make Job amends for all these great evils, his 
good Lord doubled his substance, so he had fourteen thou- 
sand sheep, six thousand camels, a thousand yoke of oxen 
and a thousand she asses! His sons and daughters did not 
return ; but God gave him other sons and daughters. 
Where could the poor man find pasturage for all his herd 



11 



of cattle; and who would look after them, for all his ser- 
vants were dead? It would require a great number of men 
to take charge of so many animals. 

Ye good men, beware ! 

Remember Job's fare, 
And trust not bis God 

For fear of bis rod. 

He may send tbe devil, 

Equipped witb bis evil ; 
Tben, ob ! how you'll fare— 

You bad better prepare. 

Now, if this story does not appear like a fable or work 
of fiction, then I am not a judge of good sense. It seems 
that the people of these days learn to write novels, and big 
stories, from the great fables contained in the Bible; which 
is a great loss to the world, both in time and money. The 
old bachelor, or old maid, who has been disappointed in 
love, will spend the last dollar to purchase the Ledger or 
some other novel paper; then watch the mails with great 
anxiety and a light heart, until the precious jewel comes, 
when all business must be laid aside, and sometimes sit up 
all night to read, until all the good is extracted, which 
swells the bosom with so much fond delight 

In second Kings, second chapter, is recorded a very 
strange and unnatural story about uncle Elijah's ascen- 
sion to heaven with his horses and chariot. This story 
needs more proof than we have got. Elisha is the only 
one who ever pretended to see it; and he probably saw 
more fire, and horses, and wind than anything else. Elisha 
followed him off on his journey, a long way, when Elijah 
took his old mantle and smote the waters of Jordan, and 
thejr parted, so he and Elisha passed over on dry land. 
Elisha secured the old mantle that Elijah dropped, so he 



12 



could recross the river again m the same craft. Now, 
Elijah is up in heaven with his equipage; but were does 
the old man stable his fleety horses? 

The great, the noble and the wise, 

Can ride in chariots to the skies, 
While all the poor must plod behind, 

On dusky road that's ever blind. 

The ascension of Elijah into heaven, to have merited 
credence, should have had more than one witness, Elisha 
being the only one who saw the ascension. Why did not 
Elijah let the fifty men, sons of the prophets, who came 
on purpose to view the ascension, view it, instead of keep- 
ing them afar off? There would then have been fifty wit- 
nesses to testify with Elisha. If the ascension of Elijah 
up to heaven, and the resurrection of Jesus Christ, were to 
convince the world, or the people, of a resurrection — that 
they had fairly gone up to heaven — the ascension should 
have been at noonday, in a public place, so all the people 
could have seen them. Most people are more apt to be- 
lieve their own eyes than the eyes of others. Instead of 
doing this, Elijah went away by himself, out of sight of 
every one save Elisha. 

Matthew, 28th chapter, 1st verse, speaking of the resur- 
rectiou of Jesus, says: "In the end of the Sabbath, as it 
began to dawn towards the first day of the week, came 
Mary Magdalene, and the other Mary, to see the sepul- 
cher." But Jesus was not there. This hour was just be- 
fore midnight. 

Mark, 16th chapter, 1st verse: "And when the Sab- 
bath was past, Mary Magdalene," and the other Mary, 
went with their spices to the sepulcher at the rising of the 
sun; and when they made their search, Jesus was not 
there; he had arisen and gone off in the night. This ac- 



13 



count is in the night time also. Here is one man only to 
tell the story. 

Luke, 24th chapter, 1st verse, reads thus: "Now, upon 
the first day of the week, very early in the morning, they 
came unto the sepulcher, * * * and they entered in 
and found not the body of Jesus." Two men told them he 
was not among the dead, but with the living. And Luke's 
account is probably in the dark, too, as it was very early. 

John, 20th chapter, 1st verse, says: "The first day of 
the week cometh Mary Magdalene, early, when it was yet 
dark, unto the sepulcher. " John also makes it a dark res- 
urrection. It is very plain that the resurrection of Jesus 
occurred in the night time, while all the people were 
asleep, with no one to look on to detect any frauds that 
might be perpetrated by his disciples or friends. As no 
one saw him rise — not even the two men whom John 
speaks of — and it being a sly, night resurrection, it is no 
more than good sense and reason to doubt the story of this 
night ascension, and wait until one occurs by daylight. 

In 2d Kings, 2d chapter, we read a lamentable story of 
a man of God traveling one day, when there came out of 
the city little children, who said to him: "Go up, bald 
head." [He heard them, and it made him mad, I suppose, 
or he meant to teach other little children to reverence a 
priest.] He turned back, looked on them and cursed them 
in the name of the Lord, when there came forth two she 
bears out of the wood, and tare forty and two children. 
Strange, indeed, that so good a man should seek so great 
revenge on little children. Jesus would have said, come 
unto me, little fellows. Some people regard this fable as a 
story to frighten children. 

And, again, we read of this man of God helping the 
Shunammite woman to a son. She complained that her hus- 



14 



band was old, and she had no child ; and Elisha told her 
that she should have a son. He said: " About this season, 
according to the time of life, thou shalt embrace a son;" 
and the son appeared, as Elisha had promised her. Who 
could foretell better than Elisha? The probability is that 
he had seen some signs of such a thing. When a prophet 
sees signs, he is apt to foretell the truth. But the child 
died, and Elisha warmed him up, so he came to life again. 
This is fully equal to what Jesus did when he raised Laz- 
arus from the dead. Jesus said he was sleeping, and he 
only woke him up. Many strange things are reported as 
having taken place in olden times: Elisha and the Shunam- 
mite woman; Isaiah and his virgin. We read in Isaiah, 
7th chapter, when he forced his sign upon Ahaz, saying, 
that those three kings should not prevail against him; and 
here is his sign: "A virgin shall conceive and bear a son, 
and shall call his name Immanuel; butter and honey shall 
he eat, that he may know to refuse the evil and choose the 
good." This prophecy was intended for Ahaz only, and 
nothing farther. Wise people have thought that Isaiah 
had a virgin all ready to fulfill all he had promised to 
Ahaz. 

We read in Luke, 1st chapter, about Gabriel appearing 
to Zacharias, and telling him what should happen to Eliza- 
beth. She should bear a son, and his name should be 
called John. He should drink no wine, nor strong drink, 
and should be filled with the Holy Ghost very young. 
Her cousin Mary had also met with young Gabriel, and 
she was to be called blessed, too, for she was to bear a son 
and call his name Jesus. Now, here are four instances 
where women have cohabited with Gods! In those ancient 
times, it was not an uncommon thing for ladies of distinc- 
tion, especially when they had the misfortune to sully their 



15 



honors, to claim the Lord as their shelter. And, here I 
would remark, it is as fair for one as for another. Those 
unnatural conceptions stand out like demons, to stain the 
pages of the old book; and no fuller's soap can wash the 
hue away. It forms a subject for the pen of the skeptic, 
who is ever ready to defend the laws of nature and the 
attributes of the Great Jehovah, God. 

You may read in the book of Joshua, 10th chapter, 
where, by the command of Joshua, both the sun and 
moon stood still for nearly a whole day, until he could 
complete his-wholesale butchery of a people who had never 
wronged him in any way. He wanted their lands and 
possessions, and for this he slew both men, women and 
sucklings, and claimed to do it by the express command of 
God. Can this be written by inspiration ? Did God direct 
the pen ? Are you sure of it ? Do you believe God 
commanded these wholesale murders ? If so, no wonder 
that he chose murderers to do his work in other places. 
Those cut-throats claim to be the chosen people of God, 
and boast that through the loins of David the great Messiah 
should come. 

We read in Exodus, 2d chapter, where Moses went out 
unto his brethren and looked on their burdens, and he 
spied an Egyptian smiting a Hebrew; and he looked this 
way and that way, and when he saw no man he slew the 
Egyptian and hid him in the sand. He w 7 ent out the second 
day, and behold two men of the Hebrews strove together, 
and he who did the wrong said: " Who made thee a judge; 
do you intend to kill me as thou didst the Egytian ?" And 
Moses feared, and fled to Midian ; and the Lord appeared unto 
him and said: " Gome, now, and I will send thee to do a 
little job for me. I want to get the Hebrews out of Egypt 
into the wilderness." Moses took the job. He had the 



16 



same object in view that Joe Smith, the Mormon, had, to 
get off into the wilderness, beyond law and justice, out of 
the reach of civilization, so he could have his own way in 
all things. Here you see the career of the meek man began 
with murder. 

Now, we will look after good, righteous Lot. We read 
a very dismal story, in the 19th chapter of Genesis, of right- 
eous Lot and his two daughters; how they escaped from 
Sodom unto the mountain, where the old man got drunk 
and disgraced himself and his two daughters. Please read 
the story, and then you will understand it yourself . 

We read in 2d Samuel, chapter 11th, a story of a man 
after God's own heart, called King David. Also, we read 
the story of Uriah, the Hittite. After David had seduced 
Uriah's wife, he planned his death, to cover up his own 
sin. David wrote a letter to Joab, and sent it by the hand 
of Uriah, saying: "Set ye Uriah in the forefront of the 
hottest battle, and retire ye from him, that he may be 
smitten and die." Eead the whole story. 

In 1st Kings, 2d chapter, we read of Solomon, the wise 
man, slaying his elder brother. "Adonijah," he said, 
"Shall be put to death this day." And Solomon "sent 
Benaiah, and he fell upon him that he died." And many 
others he also slew in the same way— by the hand of a 
strong man. A very wicked murderer, to kill his own 
brother. It is said that "No murderer hath eternal life 
abiding in him." 



17 



Are those the bright jewels who grace God's pure word, 
Through bright inspiration, of which we have heard ? 
Old Moses, the murderer, who hid in the sand 
The Egyptian he slew, then fled from his land. 

The next comes in line, is good, righteous old Lot ; 
His hist'ry and fame will not soon be forgot. 
He drank so much wine that his courage was bold, 
Then lay with his daughters, the Bible has told. 

Next comes uncle David, the man of God's heart, 

Who by his caress did the bridal bed part ; 

His victim, Uriah ; Bathsheba, his wife, 

By David's command, they soon took his sweet life. 

The wisdom of Sol, his great science and art, 
Lay mostly in women, the pride of his heart ; 
While in a high passion, his voice it did roar, 
Go fall on my brother and lay him in gore. 

Can it be that God would select murderers to write his 
word, as is claimed by the priests? We are told that 
Moses wrote the first four books of the Bible. If so, he 
must have written the story of his murdering the Egyptian; 
also, of his own death and burial. Here are Moses, David 
and Solomon, all three very wicked men (murderers), yet 
they are claimed to have been the inspired writers of God's 
word. You will please judge for yourself, when you read 
those stories. 

We will now look after some of the fairy tales, as we 
judge them to be. First, we invite your attention to the 
4th chapter of Matthew, where the devil led Jesus into the 
wilderness to work, or play, for him forty days, until Jesus 
got very hungry; then the devil would give him nothing to 
eat but stones. Then the devil taketh him up into the holy 
city, and sitteth him on a pinnacle of the temple, saying 



18 



unto him: "If thou be the son of God, cast thyself down." 
But Jesus made no bargain to take a leap. Again, the devil 
taketh him up into an exceeding high mountain, and 
showeth him all the kingdoms of the world at one look, and 
the devil said: "All this will I give thee if thou wilt fall 
down and worship me." Here they failed to complete a 
bargain, and the two friends separated, the devil going his 
own way. 

Can it be possible that Jesus went off into the wilder- 
ness, personally, to play with the devil, forty days and 
nights, of his own free will? And did he run up and down 
the steeples of the town with the devil, like two squirrels; 
or did the devil take him up on a mountain by force? 
If Jesus did not go those rounds, personally, with the devil, 
then your uncle Matthew has recorded a fairy tale. Some- 
thing that never was, nor could happen, save in fairy land. 
Matthew has put the good Jesus in bad company, and 
thus set a bad example for others. It may be that children 
may fancy the devil a good companion to play with. If 
Matthew dreamed those tales, he should not have recorded 
them as truth. Dreams cannot be accepted as sacred 
truth, although Joseph accepted his dream about Mary's 
misfortune as truth; and perhaps Jacob did, when he saw 
a ladder that reached up to heaven. You can read in the 
28th chapter of Genesis, 12th verse: "And he dreamed 
and behold a ladder set up on the earth, and the top of it 
reached to heaven; and, behold, the angels of God ascend- 
ing and descending on it; and, behold, the Lord stood 
above it." And here God's angels ran up and down 
Jacob's ladder like so many squirrels. Here, Jacob's lad- 
der is represented as a fancy tale, or a fairy tale, as one 
may choose to call it. 

yj[e read in the old book about a personal God and a 



19 



personal devil, talking, and making agreements together, as 
in the case of old Job. We also read much about the devil 
being sole navigator of the burning lake, where all liars 
are to have their part: in the lake of fire and brimstone, 
which is the second death. Revelations 21, 8. The Reve- 
lations are mostly written as fancy and fairy tales. The 
revelator tells us of men who were cast alive into a lake of 
fire burning with brimstone. And my Bible has the form 
of the old dragon pictured out, with a serpent's tail, with 
wings on his sides and a chain about his neck, and an 
angel holding one end of the chain in his left hand, while 
in his right he holds a huge key, ready to lock him up in 
the bottomless pit, I suppose. 

Revelations 12, 7, and there was war in heaven ; Michael 
and his angels fought against the dragon, and the dragon 
fought, and his angels. [How do you suppose the dragon 
got up to heaven? We think he run up Jacob's ladder, as 
it reached from earth to heaven.] Here we see the devil 
making war against the fortifications and breast works of 
heaven! But uncle Michael was there, with his angels, 
all equipped for war; and they beat the old devil off, or, 
at least, compelled him to raise the siege and retreat. I 
have to find fault with Michael here. If he did not want 
the devil in heaven, why did he not chain him fast, or 
serve him as David did Goliath: take his sword and cut off 
his head, then drag him down into some low, deep valley, 
and bury him deep in the earth; then roll a mountain on 
him, to make him secure, so he could not so among the 
women to do any more mischief, as he did with little Eve. 

We hear of the devil transforming himself into a snake, 
or serpent, and appearing in the Garden of Eden to little 
baby Eve, and telling her that God doth know that you 
will not die in the day thou eatest thereof; but it will make 



20 



you wise. So he handed her an apple, and she did eat, and 
then she gave a part of it to Adam, and he nibbled the rest 
of it. 

Between the two, an apple ate, 

And God did well arrange the bait ; 

Then with great skill he set his trap, • 

And caught poor little Adam, chap. 

And then we hear about God and the devil talking 
together about the matter, and God said: "The man has 
become as one of us, knowing good and evil." Plainly 
acknowledging they knew nothing, but were idiots, indeed. 

Now, it is time to inquire, who made the devil ? Did 
God make him when he made the rest of the animals ? If 
so, he must have been good, for he pronounced everything 
good, and very good. Perhaps he did some good in open- 
ing the eyes of little Evey: for he told her the truth, and 
God acknowledged it when he said: "The man has become 
as one of us, knowing good and evil." The presumption 
is that the priests made the old creature for their own use. 
It is very plain they could not do much without him in 
their business. He was their tool to work with in all their 
great revivals. He was the tool to torment the rich man in 
hell, when he called on father Abraham to send Lazarus to 
dip the tip of his finger in water to cool his parched 
tongue, for he says: "lam tormented in these flames." 
The flames that tormented the rich man so much, perhaps, 
were the same kind of fire that the Christians used in burn- 
Gerome and John Huss in 1415. 

A good Christian friend one said he saw the devil, as we 
went switching through the branches in the tops of the 
trees; and he had a tail as long as a rail! I think my friend 
misjudged in the length of the tail! It cannot be possible 
his tail was half asjong as a rail. Now, my good friend, do 



21 



you want to take a sly peep at the old gentleman? If you 
do, I can tell you where you may see him at your leisure. 
Get up early in the morning, wash yourself clean, then 
dress up, comb your hair all nice, and fix all right for 
church, then go to the looking-glass and see how fine you 
look, and you will see the old gentleman standing behind 
the glass; for he always likes a sly place. He thinks he is 
hid; but you can see him through the glass. Draw back 
your fist and smite him in the face, and say to him: "Get 
thee behind me, Satan, and not be gazing me in the face all 
the time." Then you will not be troubled with Mister 
Satan any more in a long time, I guess. 

Now, here you can see I have passed through with a 
review of this personal devil, touching the principal places 
in the old book where he has been most accommodating to 
the Christian churches — playing with Jesus, afflicting Job, 
tempting little Eve, running the burning lake, and scaling 
the walls of heaven, and fighting a great battle with 
Michael, &c. 

If you can show that these great acts of the devil have 
ever been performed, personally, then you have the best of 
the argument; if not, then you must allow them to be but 
fairy tales. No, nothing but fairy tales, that ought to be 
blotted from memory's page, and taught no more to little 
children as realities. 



CONTRADICTIONS OF THE BIBLE. 



We will now call your attention to a few of the con- 
tradictions of the Bible: 

GOD IS SATISFIED WITH HIS WORKS. 

And God saw everything that he had made, and, behold, 
it was very good. Gen. 1: 31. 

GOD IS NOT SATISFIED WITH HIS WORKS. 

And it repented the Lord that he had made man on the 
earth, and it grieved him at his heart. Gen. 6: 6. 

GOD IS SEEN AND HEARD. 

And I will take away my hand, and thou shalt see my 
back parts. Ex. S3: 23. 

And the Lord spake to Moses, face to face, as a man 
speaketh to his friend. Ex. 33: 11. 

And the Lord called unto Adam, and said unto him: 
Where art thou? And he said: 1 heard thy voice in the 
garden, and I was afraid. Gen. 3: 9, 10. 

For I have seen God, face to face, and my life is pre- 
served. Gen. 32: 30. 

In the year that King Uzziah died, I saw, also, the Lord 
sitting upon a throne, high, and lifted up. Is. 6: 1. 

Then went up Moses and Aaron, Nadab and Abihue, 
and seventy of the elders of Israel, and they saw the God 



23 



of Israel. They saw God, and did eat and drink. Ex. 24: 
9, 10, 11. 

GOD IS INVISIBLE AND CANNOT BE HEABD. 

No man hath seen God at any time. John 1 : 18. 

Ye hath neither heard his voice at any time, nor seen his 
shape. John 5: 37. 

And he said: Thou canst not see my face, for there 
shall no man see me and live. Ex. 33 : 20. 

Whom no man hatb seen nor can see. I. Tim. 6: 16. 

GOD IS TIBED AND BESTS. 

For in six days the Lord made heaven and earth, and 
on the seventh day he rested, and was refreshed. Ex. 31 : 
17. 

I am weary with repenting. Jer. 15 : 6. 

GOD IS NEVEB TIBED, AND NEVEB BESTS. 

Hast thou not heard that the everlasting God, the Lord, 
the Creator of the ends of the earth, fainteth not, neither 
is weary ? Is. 40 : 28. 

God is everywhere ptesent; sees and knows all things. 
The eyes of the Lord are in every place. Prov. 15 : 3. 

Whither shall I flee from thy presence? If I ascend 
up into heaven, thou art there ; if I make my bed in hell, 
behold, thou art there ; if I take the wings of the morning, 
and dwell in the uttermost parts of the earth, even there 
shall thy hand lead me, and thy right hand hold me. Ps. 
139: 7, 10. 

There is no darkness, nor shadow of death, where the 
workers of iniquity may hide themselves. For his eyes are 
upon the ways of man, and he seeth all his goings. Job 34: 
22, 21. 

God is not everywhere present; neither sees nor knows 



24 



all things. And the Lord came down to see the city and 
the tower. Gen. 11: 5. 

And the Lord said: Because the cry of Sodom and 
Gomorrah is great, and because their sin is very grievous, 
I will go down now and see whether they have done alto- 
gether according to the cry of it, which is come unto me; 
and, if not, I will know. Gen. 18: 20, 21. 

And Adam and his wife hid themselves from the pres- 
ence of the Lord, amongst the trees o± the garden. Gen. 
3: 8. 

GOD KNOWS THE HEARTS OP MEN. 

Thou, Lord, which hnowest the hearts of all men. Acts 
1: 24. 

Thou knowest my down-sitting and mine up-rising; 
thou understandest my thought afar off; thou compassest 
my path and my lying down, and art acquainted with all 
my ways. Ps. 139: 2, 3. 

GOD TRIES MEN TO FIND OUT WHAT IS 
IN THEIR HEARTS. 

The Lord, your God, proveth you, to know whether ye 
love the Lord, your God, with all your heart and with all 
your soul. Deut. 13: 3. 

The Lord thy God led thee these forty years in the wil- 
derness, to humble thee, and to prove thee, Xo know what 
was in thy heart. Deut. 8: 2. 

For now I know thou fearest God, seeing that thou hast 
not loithheld thy son, thine only son, from me Gen. 22: 12. 

GOD IS ALL POWERFUL. 

Behold, I am the Lord, the God of all flesh; is there 
anything too hard for me? Jer. 32: 27. 

With God, a 1 ! things are possible, Matt. 19: 26. 






25 



GOD IS NOT ALL POWERFUL. 

And the Lord was with Judah, and he drave out the 
inhabitants of the mountain, but could not drive out the in- 
habitants of the valley, because they had chariots of iron. 
Judg. 1: 19. 

GOD IS UNCHANGEABLE. 

• 

With whom is no variableness, neither shadow of turning. 
Jam. 1 : 17. 

For I am the Lord; I change not. Mai. 3: 6. 

I, the Lord, have spoken it; it shall come to pass, and 
I will do it. I will not go back, neither will I spare, neither 
will I repent. Ezek. 24: 14. 

God is not a man, that he should lie; neither the son of 
man, that he should repent. Num. 23: 19. 

GOD IS CHANGEABLE. 

And it repented the Lord that he had made man on the 
earth, and it grieved him at his heart. Gen. 6:6. 

And God saw their works, that they turned from their 
evil way; and God repented of the evil that he had said he 
would do unto them, and he did it not. Jonah 3: 10. 

GOD IS JUST AND IMPARTIAL. 

The Lord is upright * * * aud there is no unright- 
eousness in him. Ps. 92: 15. 

A God of truth, and without iniquity, just and right 
is he. Deut, 32:4. 

There is no respect.of persons with God. Rom. 2: 11. 

GOD IS UNJUST AND PARTIAL. 

Cursed be Canaan ; a servant of servants shall he be unto 
his brethren. Gen. 9: 25. 

For I, the Lord thy God, am & jealous God, visiting the 



26 



iniquity of the fathers upon the children unto the third and 
fourth generation. Ex. 20 : 5. 

GOD GIVES FREELY TO THOSE WHO ASK. 

If any of you lack wisdom, let him ask of God, that 
giveth to all men freely, and upbraideth not, and it shall be 
given unto him. James 1 : 5. 

For every one that askelh receiveth, and he that seeketh 
findeth. Luke 11 : 10. 

Those that seek me early shall find me. Prov. 8: 17. 

GOD WITHHOLDS HIS BLESSINGS PROM THOSE WHO ASK 

HIM. 

He hath blinded their eyes and hardened their hearts that 
they should not see with their eyes, nor understand with 
their heart, and be converted, and I should heal them. 
John 12: 40. 

Then shall they call upon me, but I will not answer ; 
they shall seek me early, but shall not find me. Prov. 1 : 28. 

GOD CANNOT LIE. 

It is impossible for God to lie. Heb. 6: 18. 

GOD LIES BY PROXY; HE SENDS FORTH LYTNG SPIRITS TO 

DECEIVE. 

For this cause God shall send them strong delusion, that 
they should believe a lie. II. Thes. 2: 11. 

Now, therefore, behold the Lord hath put a lying spirit 
in the mouth of all these thy prophets, and the Lord hath 
spoken evil concerning thee. I. Kings 22: 23. 

And if the prophet be deceived when he hath spoken a 
thing, I the Lord have deceived that prophet. Ezek. 14: 9. 

GOD TEMPTS MEN. 

And it came to pass after these things that God did 
tempt Abraham. Gen. 22: 1. 



27 



O Lord, thou hast deceived me, and I was deceived. 
Jer. 20: 7. 

Lead us not into temptation. Matt. 6: 13. 

GOD TEMPTS NO MAN. 

Let no man say when he is tempted, I am tempted of 
God ; for God cannot be tempted with evil, neither tempteth 
he any man. James 1 : 13. 

KILLING COMMANDED. 

Thus saith the Lord God of Israel, Put every man his 
sword by his side, and go in and out from gate to gate 
throughout the camp, and slay every man his brother, 
and every man his companion, and every man his neighbor. 
Ex. 32:27. 

KILLING FORBIDDEN. 

Thou shalt not kill. Ex. 20: 13. 

CHRIST TAUGHT NON-RESISTANCE. 

Resist not evil, but whosoever shall smite thee on thy 
right cheek, turn to him the other also. Matt. 5: 39. 

All they that take the sword shall perish with the sword. 
Matt. 26:52. 

CHRIST TAUGHT AND PRACTICED PHYSICAL RESISTANCE, 

He that hath no sword, let him sell his garment and buy 
one. Luke 22: 36. 

And when he had made a scourge of small cords, he 
drove them all out of the temple. John 2: 15. 

MICHAEL HAD NO CHILD. 

Therefore, Michael, the daughter of Saul, had no child 
unto the day of her death. II. Sam. 6 : 23. 

MICHAEL HAD FIVE CHILDREN. 

The Jive sons of Michael the daughter of Saul II. Sam. 
21 : 8. 



28 



CHRIST IS EQUAL WITH GOD. 

I and my Father are one. John 10 : 30. 
Who, being in the form of God, thought it not robbery 
to be equal with God. Phil. 2: 5. 

CHRIST IS NOT EQUAL WITH GOD. 

My Father is greater than I. John 14: 28. 
Of that day and hovir knoweth no man, no, not the 
angels of heaven, but my Father only. Matt. 24: 36. 

JESUS WAS ALL POWERFUL. 

All power is given unto me in heaven and in earth. 
Matt. 28: 18. 

The Father loveth the Son, and hath given all things 
into his hand. John 3: 35. 

JESUS WAS NOT ALL POWERFUL. 

And he could there do no mighty work, save that he laid 
his hands on a few sick folk and healed them. Mark 6: 5. 

NO MAN IS WITHOUT SIN. 

For there is no man that sinneth not. I . Kings 8 : 46. 
For there is not a just man upon earth, that doeth good 
and sinneth not. Eccl. 7: 20. 

There is none righteous, no, not one. Rom. 3 : 10. 

t CHRISTIANS ARE SINLESS. 

Whosoever is born of God doth not commit sin; he can- 
not sin because he is born of God. Whosoever abideth in 
him sinneth not. He that committeth sin is of the devil. 
I. John 3:9,6,8. 

The self-contradictions of the Bible are sufficient proof 
to establish the fact that the Bible was not written by in- 
spiration, as is claimed by priests. If Moses was inspired 
to wiite that he had seen God, face to face, and did eat 



29 



and drink in his presence; and did converse with him, as 
with a friend, then John would not have been inspired to 
give Moses the lie, and say: "That no man hath seen God, 
at any time, nor can see him and live." And here the 
Bible-makers have impeached themselves, like the wit- 
ness upon the stand, who swears for and against. On his 
direct testimony, he swears, positively, that the facts are 
thus, and so; and, on his cross-examination, he swears, 
positively, they are some other way. In all such cases the 
court withholds the testimony from the jury, and orders 
them to render a verdict of no cause of action. Hence, 
you can see, there is no cause above what the priests have 
acted. 

And now, in conclusion, I would only say to the can- 
did reader: Remember, you are reading for yourself only, 
and it is of great importance to you that you be your own 
man. 

The Bible-makers lived, 'tis said, 
Three hundred years since Christ was dead ; 
They gathered up, and often wrote— 
Then passed the " Word of God " by vote. 

The three hundred twenty-fifth year, 
Since Jesus ended his career, 
The emperor of the Roman band 
Called the first Bishops of the land 

To meet at Nice, in council deep, 
To make a book that he could keep 
Before the people every hour, 
And use it as an engine power. 

To wheel the people to and fro, 
And damn their souls should they not go 
And tread the road that he might say, 
From youthful morn 'til aged gray. 



30 

Two thousand and just forty-eight 
Of these fat Bishops, tall and straight, 
That Constantine commissioned in 
To make a Bible— free from sin. 

Then to their work they all did start, 
But jealousy was in the heart ; 
They quarreled when they first begun, 
So nothing of the work was done. 

Constantine being engineer, 
Then threw the rigging out of gear, — 
For one man there had caned another, 
And hilled him, too, although a brother. 

Therefore Constantine did declare 
He would not hare so many there ; 
And by commannd he drove them all, 
As sheep go skipping o'er a wall. 

But just three hundred and eighteen 
He then selected,— by their mien, — 
To finish what he'd undertook, 
And have " God's Word " safe in a book. 

This little band did well agree, 

For each one knew his destiny ; 

They learned the tunes, and played the notes, 

And passed the " Word of God " by votes ! 

They gathered all the manuscripts— 
A mighty load, like wood or chips— 
And when they'd got them all in view, 
They said, " at least, one-half won't do." 

They ignored all the Testament 
That says so much, "you must repent." 
But Matthew, Mark, Luke and St. John, 
They said, with time, they might run on. 



31 

There half the word of God, or more, 
Was kicked and voted out of door ; 
The rest of the New Testament, 
Like some old gun, went off half cent. 

€onstantine then being engineer, 
Knew very well which way to steer. 
And by his high and great decree, 
Declared the rest they should let be. 

And hold it sacred to their God, 
Believing all, it was his word, 
And came direct from his high place, 
With love for all the human race. 

Constantine issued a, command 
By a decree throughout the land ; 
It should be held as sacred truth, 
By hoary age and blooming youth. 

The Nicene council here got through, 
Three years of labor, hard and true, 
To fit God's Word so it would pass, 
And not all go to chaff and grass. 

The Lord, I think, should pay them well, 
To get his word where it will tell 
The people all his mind and will- 
That no more Jesus he will kill ! 

To pay the Lord his own demand, 
What was his due from Adam's band, 
That God might never more get mad, 
And slay the good ones for the bad. 

'Tis more than monarch ever done, 
To sacrifice himself or son 
To buy a pardon for another, 
Whether his darling or his brother. 



32 

Six hundred and thirty-three years 
After Christ left this " vale of tears,'" 
A council met upon the plain 
To tinker up God's word again. 

Toledo was the place where came 
Those Romish priests, all of great fame, 
To pick and cull God's word and notes. 
And pass them all by Bishops' votes ! 

To make the word of God more plain, 
What Nice ignored they here retained, 
And voted in the Book, at least, 
What had been lost for ages past. 

Saint Paul, the Acts and Revelation, 
Now take a part in our salvation — 
At Nice the council threw them out, 
Here they came in, without a doubt. 

At Toledo, that sacred place, 
They finished up the Word of Grace, 
And left it nearly, in that age, 
As we now find it on the stage. 

But many councils met between, 
And fixed it o'er, as has been seen, 
To suit their taste and show their skill. 
And have a Bible to their will. 

Full eighteen times it has been fixed— 
So say the Roman Catholics— 
But still there is some little waste, 
It needs yet more to suit their taste. 

Can God he deaf, or close his eyes, 
And let those priests his word revise 
Full eighteen times, as I've been told, 
By good authority of old? 



33 



Thoughtless, indeed, must be the mind, 
Which thinks God's word need be refined 
Yet once or twice m every age 
To suit the bishops on the stage. 

God's writings were of such a length, 
The mind requires supernal strength 
To mark the times and fix the place 
Where all his favors met our race. 

Moses spoke in the beginning, 
And early said man had been sinning ; 
Yet Moses lived, as you may see, 
Twenty-four hundred thirty-three, 

After the world was on the wing 
And filled with every living thing— 
Though how he got man's first offense 
We will not say 'twas impudence. 

The Revelator lived, we're told, 
And wrote his gospel very bold, 
In novel style, with fancy's pen- 
In ninety-four he said amen. 

Writers have kept the time alive, 
Sixteen hundred and sixty-five 
The manuscripts were being wrote 
Then passed into God's word by vote. 

The real writers no one knows, 
But Jewish Priests, as we suppose ; 
Think you God e'er commissioned them 
To write his word or say amen ? 

Apocrypha did only lack 
Three votes of being in the pack, — 
But here they made a compromise, 
And slipped it in, it being wise. 



34 

What impudence— those who aspired, 
And claimed hy God to he inspired 
To write his word and print the lines, 
To be classed as his wise divines. 

Their claiming to he men of God 
Does nothing prove, save that the rod 
Should teach them how to treat mankind, 
And leave such useless trash behind. 

The Bible finished, now it stands 
Safe in the Roman Bishops' hands; 
They teach, and preach, and even cull, 
And when they choose they disannul. 

The Bishops then matured their plans 
To keep the Book in priestly hands— 
They ruled the people through their fears, 
More than eleven hundred years ; 

'Til Martin Luther broke their chain, 
And set his fires o'er hill and plain, 
Which swept the land like autumn gales, 
And lowered the haughty Bishop's sails. 

John Calvin bore a mighty sway 
In damning infants night and day ; 
And for Christianity's dear sake 
He burnt Servetus at the stake. 

They drove a stake down in the ground, 
Then piled green fagots all around 
To make a sure and steady fry, 
And have their victim slowly die. 

What was this victim's great offense 
Against the priest's omnipotence ? 
I'll make it plain, so all can see- 
He disbelieved the Trinity ! 






35 



Juhn Calvin said lie certain would 
Burn him to death with all green wood, 
And so he piled on beech and birch — 
The founder of the Baptist church. 

In fifteen hundred fifty-five 
John Calvin burnt a man alive, — 
Now all good people blush with shame 
To think of Calvin's Christian fame. 

Religion wore a sable hue, 

Which all good people then did rue ; — 

If any taught another way, 

Off went his head some early day. 

They called a trial very quick— 

The priests pronounced him heretic ; 

Then with the fagot and the stake 

His debts were paid for Christ's dear sake. 

And thus through many a rolling year 
Such Moody scenes marked their career, 
Where e'er good laws did not oppose 
Such scenes of grief and human woes. 

And now I ask any sane mind : 
Think you the Bible is divine ? 
'Tis full of fables, as you see — 
Infallible,— 'tis God's decree. 

And when you read the Bible through, 
You'll see a book of crimson hue, 
Of war and strife— you' ir surely find 
She leaves a bloody trail behind. 

So thorough were the Christians drilled, 
The mind with wild confusion filled, 
That art and science kept away, 
To follow on some future day. 



36 

In eighteen hundred thirty-five 
Christianity was all alive ; 
Her advocates were running wild, 
And scarcely thought of home or child. 

Then to the camp they all would go — 
Next came protracted meetings so 
Thick and fast, and held so long, 
No head was sane, or thought it wrong. 

The heart was lit with sacred Are, 
All souls for heaven did then aspire ; 
The pearly gate they soon would meet, 
And tread with joy the golden street. 

But soon Religion stepped away, 
And let the mind have fairer play 
To study laws that God did give 
To improve the age in which we live. 

Then Kobert Fulton built a boat, 
And on the Hudson made it float 
With boiling steam, and engine power. 
Which rules the travel of this hour. 

The Telegraph then took her place 
To make the nations of our race, 
And bid them come, and said they must, 
(While Christians grovel in the dust). 

To life and light, to truth and deed, 
While art and science take the lead 
To renovate the world anew, 
And bid the Christians' gloom adieu. 

But now the world is born anew, 
With all machinery so true, 
That blesses nations, every one, 
Which dwell beneath the glowing sun. 



37 

Our fathers in this Christian land 
Once cut their grasses all hy hand ; 
We now, with pride, the mower ride, 
The grasses falling by our side. 

Now with the rake we gather hay— 
The cars are run both night and day— 
The iron-clads do clear the way ; 
Both Art and Science come to stay. 

Now by progression'* steady power, 
The world moves on from bud to flower, 
And searches Nature's hidden laws, 
And stands by truth in freedom's cause. 

The reason here I'd wish to give, 

Of this great change, in which we live ;— 

The Bible got a mortal blow, 

Which laid the power of priest-craft low. 

Some men of thought began to write, 
And made it plain, to human sight, 
That Reason ought to interfere, 
And bid the world be of good cheer. 

For all the Devils are now dead— 
And Nature bows her sunny head 
To give assent to Reason's cause, 
And claim the right of all her laws. 

For Nature's laws are ever right, 
And Reason says, " Maintain the fight 
'Til every priest shall step aside, 
And truth and science be our guide." 

The liberals gave them a call, 
And drove their Bible to the wall, 
With all its tables, fairy tales, 
Self-contradictions— may ails. 



38 

At Rochester the fight began— 
And soon the Christians' lion ran 
And hid his head under a leaf, 
Like a great coward or a thief. 

Then here the Deist spoke and said 
To Revelation, " Hide your head, 
For in the future Truth, at last, 
Shall banish error to the past." 

Then Revelation soon did hide , 
And inspiration stepped aside, 
For mystery we can't abide ; 
So Christians to the rear must slide. 

And prophecy is no true guide,— 
Only a jack for priests to ride ; 
While down the current and the tide 
Those bold impostors smoothly glide. 

Paine's " Age of Reason " and Voltaire 
Soon drove the lion from his lair ; 
And when he left his feather bed, 
He wagged his tail and shook his head. 

And then he roared in thunder tones, 

Saying, " With one pounce I'll break your bones ; 

The Sunday school I'll institute 

In spite of Paine, or Gol., the brute. 

"I'll call the children to my side, 
And treat them as I would my bride ; 
With candies sweet and picnics nice, 
I'll gain their friendship in a trice. 

"They'll soon grow up to be a host, 
Of which the Sunday school may boast. 
And then the churches soon will All 
If we keep up the Sunday drill. 






39 

The churches then, being very thin, 
The Sunday school did quick begin 
To teach and flatter and to drill, 
To form in youth a stubborn will." 

Which should last them while on the stage, 
And crown them saints in dying age ;— 
They tell them, as they catechise, 
Their parents' sin against them lies. 

They struggle hard, still very blind, 
To carry out their base design ; 
To flourish in their old career, 
But God has bid them to the rear. 

'Tis education forms the mind, 
And we by observation find, 
That as youth starts on his career 
He runneth on from year to year. 

The youthful mind from care is still 
Open and free for Sunday drill, 
And in the Sabbath schools are taught 
The dearest lessons ever bought. 

The lessons which they here obtain 
Bring misery instead of gain ; 
They wake and haunt the peaceful breast 
From slumbers and from quiet rest. 

A burning lake before the mind, 
To swallow them, or friends so kind. 
Alas ! how could one happy be 
To think himself or enemy 

Should in a fiery lake be cast, 

When this brief span of life is passed, 

And ever dwell in burning pools 

Such lessons taught at Sabbath schools ? 



40 

Shame on such foolish, fiery stuff ! 
Have not the children had enough ? 
Better to let them stay at home, 
Or in the bowery woodland roam. 

To gather roses on the hill, 

To study Nature's laws— her skill, 

In making these sweet flowers, so true, 

With cups to catch the sparkling dew. 

Take up your pencils, small and great. 
And these fair roses imitate ; 
Your skillful fingers here may draw 
What nature planted here by law. 

The flowery landscapes sweetly smile 
On the fair youth &o free from guile, 
Who worship here, with rev'rent nod, 
At the pure shrine of Nature's God. 

Nature inclines her snowy head- 
Says, " Come to me and all be fed ; 
When weary, rest upon my bed,— 
Regard no more what priests have said." 

Here, then, we bow and give assent, 
That Nature is omnipotent ; 
By her decrees the earth was laid, 
The destiny of man was made. 

There's many kinds of Bibles now, 
Which pain the heart and shade the brow 
Of old and young, both great and small, 
Who fill asylums' crazy walls. 

The Protestants, of very late, 
Revised their Book to make it straight- 
Infallible, in every pore, 
It needs'but tinkering once more. 



41 

The Catholics claim theirs the best— 
The origin of all the rest — 
Perhaps it is as nearly right 
As any one which meets our sight. 

The Bible was born unto them, 
And all the angels said amen ; 
And in their hands, as others say, 
They've kept it safe unto this day. 

Joseph Smith dug a Bible great 
Out of the earth in New York state — 
The founder of the Mormon band 
Who settled out in Utah land . 

He said unto his saints, " 'Tis true 
That God had hid it there for you ; 
It is a mystery, he said, 
And its great truths must be obeyed. 

The Koran was a mighty work 
Of which Mahomet told the Turk ; 
It came direct from heaven's high place, 
Brought by an angel for his race. 

A revelation, too, he said, 

Which fired the heart, inspired the head ;- 

The greater mysteries are made, 

The greater stress on them are laid. 

Now, here we see are Bibles four, 
And in the world are many more ; 
Each claims to be the word of God- 
Claiming your reverence by a nod. 

The difference in these books is great 
Of the great tales which they relate 
Of God, and what belongs to him— 
Which makes the people's case more dim. 



42 

Although their author is one God, 
Who wisely rules without a rod ; 
He giveth some good oread and meat, 
And others naught but stones to eat ; 

As Satan did the Lord of bliss 
When he was in the wilderness ; 
He played with them till he felt faint, 
Then to the devil made complaint. 

Full forty days he stayed, or more, 
Till he was hungry, faint and sore, 
And then for bread aloud did cry, 
And bid his friend a short good bye. 

Can roses bloom, both black and white, 
Upon one busb, by day or night? 
Or streams bring forth bitter or sweet 
Water— some cold, some filled with heat ? 

Can God send forth so many streams 
Of Bibles, as there are, it seems? 
On no two questions they agree 
About God or eternity. 

The Orthodox claim but three Gods— 
Of them Mahomet has the odds- 
Just ninety is his living host, 
Without a Jesus or a ghost. 



FANCY CHUECH. 



This fancy church, that you gave birth, — 
Makes you more trouble than its worth ; 
You'd better let the thing alone, 
And lounge about an idle drone. 
Upon the banks of Horicon — 
Viewing the works of great "I am " — 
The sombre pine, the silent shade, 
The lofty mountains He hath made. 
'Twas Nature's God that formed these hills, 
By Nature's laws down run the rills; 
These everlasting mountain rocks, 
Withstood all "Noah's torrent" shocks. 
Here stands the noblest work of earth, 
Formed by the hand that gave us birth ; 
For ages this immortal rock 
Has stood the earthquake's strongest shock. 
Beneath this mountain's morning shade, 
A splendid place to court a maid, 
This carpet rock, and mossy stone, 
Will cool the rays of burning sun. 
The breath of Nature fans the trees, 
With zephyrs floating o'er the lees 
To kiss the mountain and the dell, 
Then pass away where none can tell. 
Your works of art can never vie 



44 



With this grand mountain, tow'ring high; 

This crystal lake, with emerald strand, 

The fairest work of Nature's hand. 

The coon, the rabbit and the fox, 

Roam daily o'er these granite rocks ; ; 

The little birds, on joyous wing, 

O'erlook the scene, and sweetly sing. 

The busy bees, through every hour, 

Are humming songs in Nature's bower, 

And kissing every flowery vase 

To gather sweets to feed their race. 

The mink and otter here are found, 

And oft we hear the partridge's sound ; 

Here stands the noble fellow deer, 

And bruin walks without a fear. 

The panther here has left his track, 

And stepped away to woods far back; 

The wolf's sharp howl here once was heard, 

But, long since, he has disappeared. 

In the clear waters, at the base 

Of the dark mountain, lives a race 

Of fish, no finer ones e'er swam; 

Forming the choicest food for man. 

The name of this immortal stock 

Was early known as Mountain Black; 

Its highest peak far off is seen 

Clothed in its robes of evergreen. 

Here in the lake are many isles, 

Where once has dwelt the savage wild; 

They took no thought where they should dwell, 

They had no fear of burning hell. 

They had no time to pull and haul, 

They had no time to howl and bawl; 






45 



They lived quite happy, all in glee, 
And reverenced naught but Deity. 
The good "Great Spirit," ever true, 
His happy home they had in view — 
And Nature whispered in each ear. 
Saying, to die you need not fear. 
They never heard the Sabbath bell, 
Nor ever knew of burning hell ; 
Tbe red men were a happy race 
Without the love of Jesus' grace. 
When first I came to hunt the deer, 
The Indian's hut was standing here; 
Its outer walls were very rude, 
Its greatest charm was quietude. 
If e'er you call to view this spot, 
Impressions, which cannot be forgot, 
Will tell upon your heart so free, 
They lived in perfect harmony. 
They never heard of Sunday school, 
They never saw a burning pool ; 
No priestly garments ever stained — 
The God of Nature with them reigned. 
I never heard, in pagan land, 
I never saw a Christian band 
Where friendship true, without a stain, 
Could equal this, the red man's brain. 
Beneath this mountain's morning shade, 
Here sleep those creatures God hath made, 
Who, having left their earthly home, 
O'er "happy hunting grounds" now roam. 
They tread not on each other's toes, 
Nor ever snub each other's nose; 
In perfect happiness they sleep, 



46 



And never for their sins do weep. 
They never heard of "Adam's fall," 
They never thought of sinning all; 
They never dreamed of pardoning love 
To wing their souls to joys above. 
'Tis plain to see, by red-skins each, 
That God intended thus to teach, 
That we're no better than the others — 
Only one family of brothers. 
No one in heaven's highest court, — 
No blood so low to make us sport, — 
Can ever change our God's decrees; 
He doeth all as He doth please. 
Although you move the mountains great, 
And open wide high heaven's gate, 
By fervent prayer, as I've been told, 
With faith like mustard seed of old. 
Take lessons of these savage souls, 
And then drop gently in your holes; 
Forgetting of your former sage, 
That, you blush not in riper age. 
Are there no lessons for the church 
In animals that feed on birch? 
Their little homes quite happy be, 
Their little souls are blest with glee. 
They sleep together in the wood, 
And think of naught but what is good; 
The deer, the fox, the blackest bear, 
Each tread around the other's lair. 
Now take this lesson as you ought, — 
These beasts can have no evil thought, 
Nor push, nor crowd, nor root around 
The weakest one, when he is found. 



47 



Can Christian love e'er equal this, 
With all their hopes of heavenly bliss, 
And with the help of Jesus' grace 
To march along the heavenly race ? 
The tower of Babal hath no charm, 
Only a story to alarm; 
But when we take the second thought 
It goes to nothing, as it ought. 
Like Jonah's gourd, at morning light, 
For he'd been dreaming, through the night, 
How he had bioke the jailer's pen 
In time to preach to Ninveh's men. 
The Jonah story finds a flaw 
To change the course of Nature's law, 
And coop poor Jonah from the earth, 
Beneath the ocean's briny surf. 
Here Jonah must have held his breath 
Three days — endured the pains of death — 
Because he disobeyed the Lord, 
Refusing to go preach His word. 
I think his punishment so great 
'Twill be remembered long and late; 
And unto priests a warning be, 
That they ne'er from their duty flee. 
I think old Michael quite too bad, 
To whip the devil till he's mad, 
i Then kick him, from the royal court, 
Down to our earth to make more sport; 
Where he can tempt the Lord of bliss, 
And lead Him to the wilderness — 
And entertain Him forty days, 
Striving to teach Him evil ways. 
One question I would like to ask: 



48 



Did Christ go willingly to the task, 
Or did He only go by force? 
The devil's strongest, then, of course. 
Take this dilemma as you please, 
On either side you'll have no ease ; 
So, here your Uncle Matthew fails, 
Unless he means them "fairy tales." 
They met beneath the evergreen, 
Next on the highest steeple seen, — 
Like actors on the lofty stage, 
Or fairies in some darker age. 
From hence away these friends did fly, 
And lit upon a mountain high, 
To view the earthly kingdoms o'er, 
From Africa's strand to Birmah's shore. 
And here bold Satan claimed the right 
To sell your Lord a noble site; 
But there remained one lingering doubt 
By which these bosom friends fell out. 
Pray, why should God to Satan bow? 
And, Christians, will you tell me how 
The play between the two began 
When Jesus after Satan ran? 
This iron heart means no offense, 
Well knowing soon we must go hence. 
I only wish to vindicate 
The laws of God, who did create 
Those upper walls on which we look, 
And read them plain in Nature's book ; 
We hear them sounding in our ears, 
The sun, the moon and starry spheres. 
This vast machinery is run 
Without the aid of any one 



49 



Of angels, son or Holy Ghost, 
Or all the devil's fiery host. 
If this is anything but true, 
Omnipotence is last to view; 
Omniscence, too, is also slain, 
So, Christians, you run on your train. 
Lock up your pits and fiery pools, 
And teach no more, in Sunday schools. 
That children's souls must feed the fires 
For sins committed by their sires. 
Shame on such naughty, foolish, fiery stuff! 
The world, long since, has had enough; 
Pray tell the children they are free 
From aught put what their sins may be ; 
And then this world will take a stride, 
With art and science by her side, 
And march along in Nature's road. 
And leave the yoke of Satan's load. 
Come, take a stroll in Nature's bowers, 
Dear friend, tread lightly on these flowers 
That Nature scatters on the strand, 
The work of an Almighty hand. 
No bells to chime for people here, 
No Christian saints to drop a tear, 
No priestly stains upon the sage, 
No sins to blush for while in age. 
Here let me say, 'twill help the race 
When priests and kings are out of place, 
And reason tells the mighty crew, 
Ere long they'll have no work to do. 
Shall you distrust the great first cause 
Which gave you birth by Nature's laws, 
While every insect of the earth 



50 



By law is bursting into birth ? 
Though scattered broadcast o'er the land, 
Still they are fed by Nature's hand. 
The flowers grow sweetness for the bees, 
And Nature formed them hollow trees 
Where they can stay, till winter's past, 
In shelter from the stormy blast ; 
Then with the opening flowers of spring, 
Their tuneful notes of joy they sing; 
Then why distrust the laws of God 
When you are laid beneath the sod? 
Why look for aught beyond our range, 
Where Nature's laws do never change? 
What proof have you that you will rise 
And wing your way to blissful skies? 
Will cast your dusty garments by, 
In shining robes to heaven fly? 
Go search o'er Nature's sunny field, 
And see if this she has revealed, 
By any flower within her vase, 
To gem your cup with heavenly grace. 
The roses bloom, then soon decay, 
All flesh does breathe, then pass away, 
And Nature stamps that great decree, 
No bud to bloom for you or me. 
The fiery pit you wish to shun — 
And righteous Lot from Sodom run, 
And then get drunk, as IVe been told, 
And both his daughters' virtue sold. 
His wife got weary, — made a halt, — 
Was changed to a " pillar of salt;" 
Bear this in mind, throughout your days, 
Never turn back to evil ways. 






51 



Let reason come within your walls, 

And think no more of " Adam's fall;" 

Then you will need no substitute 

To die for you, above the brute. 

I heard the priest, last Sunday morn, 

Blow reason with his priestly horn; 

The tune he played is often heard: 

" You must not reason with God's word; 

Use not man's reason, I declare, 

Against God's word, not anywhere ; 

That right to man was never given, 

Not here on earth nor in high heaven." 

Then why did God give unto men 

A little reason now and then? 

Why not have given it all to priests, 

And kept the people down like beasts? 

This precious gift no one would sell, 

Though priests should damn his soul to hell; 

For reason is of heavenly birth, 

Though suffered now to dwell on earth. 

Then why may we not criticise 

The word of God, — and then apprize, — 

To find the true and only worth 

Of " fairy tales," that priests gave birth? 

Now, here I'll finish up my song; 

I go from hence ere it be long — 

Full seventy years, already told, 

And yet my God I never sold. 

Rest, weary friend, from all your cares, 

Be still, and know that God declares, 

By everything that we behold, 

From sunny south to icy cold. 

He gave us reason so we could 

Refuse the evil, choose the good, 

And ever dwell, where He may please, 

Eternally in His decrees. 



ORIGIN OF THE EAST LAKE GEORGE 

CHURCH. 



When first the glory fell, 
From heaven's high place, 

You all remember well, 
Upon the heathen race. 

'Twas near to " Sheldon's Home," 
By Reverend William Lee, 

The Olive Branch did come 
Beneath the "But'nut tree." 

Put off your shoes, I pray, 
Tread lightly, if you will, 

The ground o'er which you stray 
Is holy, holy, still. 

The zephyrs, floating higher, 
There kissed the "sacred tree," 

And set all hearts on fire 
To help good William Lee. 

The infidels stepped back, 
The lightning train took fire, 

And flew along the track 
By telegraphic wire. 



53 



The news was borne above 
That Lake George sin was dead; 

Down came a little Dove 
And lit on "C. L.'s" head. 

She fluttered her bright wings, 
And whispered in his ear; 

She told him many things 
About which way to steer. 

She told him to be good, — 
He was the chosen tool, — 

And do all that he could 
To teach the Sunday school. 

Tben " C. L." stood amazed; 

Unto the dove he said: — 
' ' How can our God be praised 

Without a church and shed? 

Si The school-house is too small, — 
Seven by nine at most, — 

And will not hold, at all, 
Half of this pilgrim host. 

" Five thousand it may take, 
We'll put in pennies all; 

A meeting-house we'll make 
Before another fall." 

Then all went to their work, 
And each man to his post; 

Not one disposed to shirk 
Of all that pilgrim host. 



54 

Soon a house erected 
Stood firm upon its pins; 

Deacons four elected — 
Aunt Clara taken in. 

The dove then said, " Be true, 
Be good and faithful men;" 

Then bade them all adieu, 
And ne'er came back again. 

Three cheers for Reverend Lee, 
Who broke the stony heart, 

Beneath the " But'nut tree," 
Where first we took our start. 

Some nice picnics followed, 
The bands did sweetly play; 

Then to our God we hollowed, 
And kept this sacred day. 

Christmas trees are tokens 
Of our best friends, and love- 

But " C. L.'s" heart was open 
Without the little dove. 

When the dove took her leave, 
To wander o'er the plain, 

She very much did grieve, 
But ne'er came back again. 



ISTO SPIRITS. 



LINES TO A. OKTON. 

What is a spirit but a name, 
Or an angel highest in fame? 
I find the seraph in a fix. 
Like fairies playing fancied tricks. 

Here's prophecy I can't abide, 
And mystery may step aside, 
And revelation you may hide, 
And inspiration priests do ride. 

Now, what are all this number eight, 
But fancies thrown out for a bait, — 
For our imaginations wild, — 
To lure us like a little child? 

Now, here are questions hard to tell, 
Where all those witched fairies dwell; 
But when we take the second thought, 
We find that priestcraft hath them brought 

To use as tools, to peck and drill, 
To form in man a stubborn will 
To last in him, while on the stage, 
And crown him saint in future age. 

Now, here I am, past middle age, 
And hope to meet some good all sage 
To tell me where those spirits be 
No mortal eye did ever see. 



56 



No ear so keen to hear their sound, 
No tongue to tell when they're around ; 
No nose to scent their sly retreat, 
No hand to fell them when they greet. 

No heart to feel their bitter woe, 
No love to give them when they go. 
Now, here are our five senses true, 
And more we have, if they'll not do, 

To prove that we are nearer right 
Than any logic now in sight; 
All Nature tells us we are right, 
And Reason says, " Maintain the fight." 

All vegetation makes some earth, 
So of all creatures that have birth; 
Though we may have some great desires, 
Remember, here, that all expires. 

There's nothing of another life, 
Nor to live on in war and strife; 
So here we take another view, 
And bid the old a long adieu. 

And in the old immortal glass, 
Just kiss the gem and let it pass; 
Though all the nations of the earth 
May much desire the second birth. 

What proof have you that you will rise 
And wing your wa3 r to blissful skies, — 
Then cast your dusty garments by, 
In shining robes to heaven fly? 



57- 

Go search o'er Nature's sunny field ; 

So see if this she has revealed, 

By any flower within her vase, 

To gem your cup with heavenly grace. 

The roses bloom, then soon decay; 
All flesh doth breathe, then pass away, 
And Nature stamps that great decree, 
No bud to bloom for you or me. 

Why should this mortal die at all? 
Will you tell me, Uncle Paul, 
Why suffer all these pains of death 
If we soon live, then draw our breath? 

No proof that we shall live again, ' 
Or to live on, and life remain. 
All people die — become extinct; 
Now, here we meet the severed link. 

Can we go back, be born anew ? 
Then who's the mother of this crew? 
Now, here the art of priestcraft fails, 
And all their great inspiring. tales. 

When in my youth I thought of this, 
And much desired immortal bliss; 
But Nature whispered loud, at last, 
And said, " My friend, run not too fast. 

"Rest, weary friend, from all your cares; 
Be still, and know that God declares, 
By everything that we behold, 
From sunny south to icy cold. 



58 



" Twas God who gave to man his breath, 
And by Bis laws we meet our death, 
And ever dwell, where He may please, 
Eternally in His decrees." 

The elements we call the God, 
The highest power o'er the sod; 
For Nature's God doth all create, 
And by His laws He deals our fate. 



MICHAEL AND SATAN. 



Why did not Michael firmly chain 
Satan upon Arabia's plain, 
Or bury him, just like a knave, 
And roll a mountain on his grave? 

That he might never more get out, 
And with the women make a rout, 
And never one of them deceive 
As he once did good Mother Eve. 

Why did not God the devil slay 
Before he tempted Eve away, 
And brought upon us "Adam's fall?" 
And ever since we've "sinned all." 

Why did not God foresee the ill 
So His dear son He need not kill, 
To make atonement, by His grace, 
For sins of all the human race? 



"5§ 



Jk sad mistake —'tis oven so— 
That God should let the devil go, 
And never make him give parole, 
But let him roam from pole to pole, 

'This gentleman, being on the wing, 
Then tempted Eve-, poor little thing, 
Ere she was old enough to cry, 
And for the same the world must die. 

Between the two an apple ate, 
For God had well arranged the bait; 
Then, with great skill, He set the trap. 
And caught poor Adam, simple chap. 

Did Wisdom know she had beguiled 
This little infant (Adam) child, 
And used the devil as a tool 
To lure him as an infant fool? 

And when the mischief all was done> 
God ordered out His only son, 
And in the gateway hung a sword, 
For fear he might come back for board. 

When they were through with all their muss., 
God said, " They were as wise as us." 
The devil was their only guide 
To wisdom, truth and knowledge wide. 

This noted tempter went, one day, 
Out east to view God's sons at play,— 
It was their custom to do so, — 
Satan thought he would also go. 



60 



"Where'er those pious saints would meet, 
This chieftain surely would them greet. 
Now, when God saw him in the crowd 
He to the tempter meekly bowed. 

" Come, step a little out this way, 
To you I've something now to say : — 
Have you considered, servant Job, 
Most patient man upon the globe? 

" Does patient Job serve thee for naught, 
Or do much better than he ought? 
You've hedged him in on every side, 
And spread his blessings far and wide. 

"Put forth thy hand, withdraw thy grace. 
And Job will curse thee to thy face." 
Then, saith the Lord, "This very hour 
All that he hath is in thy power, — 

"Only on Job put not thy hand." 
Then Satan went forth, in the land, 
With His commission for to kill 
All of Job's cattle with a will. 

Then fire from heaven, falling hot. 
Burnt sheep and servants on the spot; 
His sons and daughters all were slain, 
And naught of all he had remained. 

Satan moved God, against His laws, 
To torment Job without a cause, 
And when he'd cursed him all he could 
Job still held fast to all his good. 






61 



Says Satan then, "He'll surely sin 
If you but touch bis bone and skin." 
Here Satan got of God tbe right 
With sorest boils poor Job to smite. 

Then Satan, " walking up and down," 
Smote Job with boils from sole to crown. 
Job then sat down in ashes deep, — 
In pain and sorrow there did weep. 

Can God be just in doing so, 
In cursing Job with bitter woe, 
Letting the devil deal the blow? 
'Twould be unmerciful, you know. 

What great inducements here we see, 

For all mankind to righteous be! 

How upright Job so sadly fares. 

So filled with pains, and griefs, and cares. 

Job cursed the day that he was born ; — 
Declared it wrong, feeling forlorn, 
That he should be, by Satan's laws, 
Tormented so without a cause. 

I think your Lord is small, indeed, 
To suffer Job for naught to bleed, 
Or any other man who's good; 
Where is the human heart that could? 

Is this the God, my Christian friends, 
On whom you think so much depends 
Of life and love, from bitter woe? 
Aye, friend, he may deal you a blow 7 . 



ODE TO NATURE. 



Perhaps some friend, being so bold, 
May ask, who made this world of old 
Before it grew into its prime, ■ 
In youthful morning, march of time? 

'Twas Nature's hand that drew the chart, 
And printed with majestic art; 
The architect was Nature's God, 
Decreeing all things with a rod. 

The rod we understand to be 
The laws which bind inimensitj'; 
By law the elements were stayed; 
In due submission, all obeyed. 

They work together like a charm, 
Refusing to each other harm ; 
No jarring sound salutes our ears, 
Nor witnessed by the starry spheres. 

The central sun like fire doth burn, 
And wheels the planets in their turn, 
And ruling gently, without a strife, 
Giveth all vegetation life. 

The genial sun is clothed with power 
To germ the sprout and bud the flower; 
To melt away the frozen sea, 
And set the ice bound prisoners free. 






§3 



Perhaps parental is the sun, 
Imparting life to every one 
Who dwells upon this humming earth, 
Under whose laws all things have birth. 

This earth is tipping up and down, 
Each twenty-four hours it turns around; 
A perfect wheel is truly seen 
In the eternal world's machine, 

No grasses grow upon our fields, 
No golden corn her harvest yields; 
No roses bloom to deck the vase, 
No world's gems beaming on our face. 

No vegetation on the earth, 
No living creatures giving birth; 
No life exists in any one 
Without the genial, glowing sun. 

Well might we call Him Nature's God, 
And ruling all things with a rod; 
His gentle laws, when all obeyed, 
Give life and health, and death is stayed. 

The starry worlds are on their course 
By central power, or magic force, 
To tread their distant circuits round, 
In law and duty always found. 

The elements are on the wing 
In honor of their Great High King. 
By law they work, each one his part, 
And form a speck on Nature's chart. 



64 



The red man casts his dusky eyes 
Far off into the distant skies, 
And prays his Father Spirit come 
To warm his icy wigwam home. 

Through all the snowy winter's cold 
His sparkling eyes the sun behold, 
And when the opening spring returns 
His heart for the Great Spirit burns. 

The Indian claims the sun to be 
The only God and Deity; 
We will not say he is not right, — 
Without the sun all would be niebt. 

JSTo Christian ever shows his face, 
Or holds the power to bless the race, 
Like this immortal, genial sun, 
That giveth life to every one. 

Nor could we see a darling one 
Were it not for the glowing sun. 
This earth would then to us be naught, 
And all its beauties vainly sought. 

The little one could not behold 

Its mother's face if it was gold; 

The starry worlds would have no light, — 

All would be one eternal night. 

The starry world in dprkness lies 

If the bright sun refuses to rise, 

Or veil himself, with sable cloud, 

Like some high priest who's getting proud. 



65 



Where do you look for higher power? 
Is it not God who buds the flower? 
Where is your God you claim to be 
Above the sun or Deity? 

The Christian says, " On heaven's tower 
There is a God clothed with great power, 
And Moses saw God upon high. 
But John says. "Moses, you do lie! 

"No man hath seen our God at all, 
Not since old Adam's Christian fall; 
I'm under oath, the truth I'll give, 
No man can see our God and live." 

. A God who hides His head all day, 
Then fcrty days goes out to play 
With the devil on a steeple, 
Only means to fool the people. 

The highest power that we do see 
Is what we call the Deity, 
Although you steep three Gods in one, 
The Father, Ghost and Mary's Son. 

Some one may ask me, in an hour, 
Who made the sun with all its power? 
This question I will turn on thee, 
Who made so many Gods as three? 

The Father, Son and Holy Ghost, 
Three Gods in one, and three at most; 
The three will make a ring or row, 
And in the church a mighty show. 



66 



What office does the Ghost perform? 
Only a tale the heart to warm, 
And make imagination wild 
In father, mother and the child. 

Whose apparition does the Ghost 
Appear of all the saintly host? 
It can't be Christ's, that man of love, 
For, long since, he has gone above. 

His soul and body both went up, 
After he drank the bitter cup, 
And dwell together, in one form, 
To keep the good man's body warm. 

Where is the little, thinking man 
Who thinks himself, or others, can 
Fully comprehend the Great First Cause 
Which formed the world by Nature's laws? 

Great thoughts will sometimes seem to rise 
About the founder of the skies; 
But when they ask who made the Lord, 
Our thoughts are soon returning void. 

The elements, when all combined, 
Make power above the human mind, 
And in that power our God is seen 
Who runs the world's immense machine. 

We think the earth is growing still, 
As water floweth down the hill. 
Every old tree upon the plain 
Is doing much to make it gain. 






m 



And every leaf on Autumn's gales 
Will do its part, —it never fails. 
The grasses, growing in the field, 
A bounteous harvest always yield. 

All vegetation of the earth 

By law is giving to her birth. 

All flesh that breathes the giddy smile 

By law is heaping up the pile. 

The little pebbles by the sea 
Are destined, soon, great stones to be; 
And by progression rocks are made, 
And thus the earth's foundation's laid. 

This magnet rock is full of gold, 
By which the earth for ages rolled 
The central lode-stone's engine power, 
To run this earth, her circuit tour. 

Geology has made her boast 
That she is wise and knows the most; 
But when we put her to the test 
We find that others know the best. 

Has she e'er weighed the hills in scales, 
And measured all the earth in pails, 
To see if there is loss or gain 
Of all the mountains or the plain? 

Geology is in her youth, 
And here has missed a mountain truth, 
And flouncing round, all in the dark, 
To see if she can hit the mark. 



68 



We're told that this great noble earth 
Was just as large when it had birth, 
And was born without a mother, 
Or a sister, or a brother. 

That it has never grown at all, 
Not since old Adam's garden fall. 
Perhaps the tree fell on her head, 
And, like old Adam, knocked her dead. 

If this is right, and truly so, 
ISo wonder that Miss Earth don't grow; 
But when Jesus pardoned all sin, 
Did not life come to earth again ? 

Did she not take another stride, 
With Art and Science by her side, 
And march along, in growth and charms, 
Safe as a child in mother's arms? 

The child was small when he began, 
But soon grew up to be a man; 
So of this earth, millions of years, 
Has grown beside the starry spheres. 

Some men who lived in Illinois 
Were digging wells for their employ, 
When, fifteen feet down in the ground, 
A nice, good well, stoned up, was fouudi 

The well was twenty feet in depth. 
And four or five feet in its breadth, 
And full of water to the top; 
So here the men were glad to stop. 



69 



Way down in Louisiana state 
Some bones were found uncommon great. 
The men who found them had a prize, 
For they were of the mammoth size. 

Twelve feet beneath the surface ground, 
Where these great mammoth bones were found; 
Now, all believe, but some dull drones, 
The earth grew over well and bones. 



NATURE'S LAWS. 



By God's decree I'm where I be, 

And you can boast no more. 
The law was passed which made all fast 

On time's far distant shore. 

No other world is on our course; 
We run the race by law and force. 
All nature testifies to this, 
And we must bow the law to kiss. 

All vegetation on the plains 
Soon goes to dust and there remains. 
The sturdy oak, on Plymouth shore 
Is soon to fall and rise no more. 

The noble pine, on tow'ring height, 
Withstood the gale by day and night, 
And crowned the woodland night and day, 
Will soon fall down and ever stay. 



70 



This noble tree that graced the hill, 
In dust and ashes now lies still. 
No time will raise it up again, 
In dust, forever, 'twill remain. 

We leave the woodland to decay, 
With all the blooming flowers of May, 
And turn to view the little fox 
Who daily treads these mountain rocks. 

Here stands the noble, bounding deer 
Who slips away with timid fear; 
Next comes the humble, fleecy sheep 
With two young lambs both fast asleep. 

Here stands the cow, at evening dim, 
Who fills the pail up to the brim; 
Also the ox, and he is good 
To draw the plow and haul the wood. 

Just cast your eye into the stall, 
You'll see the horse which crowns them all. 
His splendid style and noble form 
Outstrips the gale or thunder storm. 

And when you meet him on the course 
You'll see his power and mighty force; 
And then you'll think it no disgrace 
To take your horse to win the race, 

As was by good Elijah done, 
When with his horse the race he won ; 
When he went up to heaven's hall 
He took his horse and chariot small. 



71 



He dropped his mantle by the way, 
And bid his friends a long good day; 
And soon was up in heaven's bowers, 
Cooling himself mid shady flowers. 

My Christian friends, there's flesh and blood 
In all those beasts that God hath made, 
Of which you have not much to boast, 
Of your high blood or your great ghost. 

Perhaps your spirits are as good 
As any beast that's in the wood ; 
Those beasts will never lie nor steal, 
Nor kill their brother in the field, 

And hide him on a sandy shore, — 
Where he could meet his wife no more, — 
As David and as Moses did, 
Both Hittite and Egyptian hid. 

A Bible writer wisely said, 
Pre-eminence none had when dead; 
No man can be above a beast, 
Not even though he were a priest. 

Both die, — alike go down together; 
In dust and ashes stay forever; — 
Man dieth, giveth up the ghost, — 
Now, where has he got much the most? 

Now, how can you expect to rise 
And wing your form up to the skies, 
Since all these noble forms do fail, 
And Nature tells some other tale? 



72 



Go search all Nature's sunny field 
To see if this she has revealed, . 
By any flower in her vase, 
To gem your cup with heavenly grace. 

The roses bloom, then soon decay; 
All flesh doth breathe, then pass away ; 
And Nature stamps that great decree, 
No bud to bloom for you or me. 

Did not God make every man? 
And can it be He made no plan 
Where all created things should be, 
And fix their great last destiny? 

Do men e'er work without a mind, 
And do great things they've not designed? 
If you are bound to heaven high, 
The question is, Why do you die? 

Why not live here, — this world enjoy, — 
Which is the hope of every boy? 
This earth is beautiful, you know, — 
To leave our friends we shrink to go. 

Nature decrees that soon we must 
Sleep our last sleep beneath the dust, 
And Reason says that is the way, 
For all is doomed and must decay. 



The following lines were addressed 

to Sophronia Mattison, on the 

occasion of her marriage. 



The time has come to leave my home 
And my parents I hold so dear. 

Oh, little you know the grief and woe, 
Or pain, that fills my breast; 

For I am going to a distant land 
With the man that I love best. ' 

Oh, mother dear, dry up the tear 
That's trickling down your cheek, 

And never sigh to say " good-bye," 
But give your bosom rest; 

For I am but going to a sunny land 
With the man that I love best. 

There's one thing more I do implore 
Of the parents loved so well, 

To forgive their child, if she's been wild, 
Or pained their quiet breasts; 

For now I am going to another land 
With the man that I love best. 

Oh, sister dear, be of good cheer, 

When I am far away, 
And think of me, while you are free, 

And dwell among the blest; 
That I am away in a stranger land 

With the man that I love best. 

I leave behind four brothers kind, 

Also one sister dear, 
To love our ma and care for pa 

When age shall call for rest ; 
For lam to leave my much-loved home 

With the man that I love best. 



TO MARY JANE. 



Beneath the mountain's morning shade 
Where dwells my friend, a comely maid ; 
The great the noble here do meet — 
Happy within this cool retreat, 
To breathe the purest mountain air, 
And rest within Miss Mary's care. 
Her table crowned with deer and fish, 
And everything that heart can wish ; 
Her habitation, in the wilds, 
Fronts the "one hundred lovely isles." 
And here the blooming youths do go 
To "trip the light fantastic toe," 
And many a lady, fresh with charms, 
Though cradled in the mountain's arms, 
The Horicon will touch with grace 
In honor of this splendid place. 
The scenery here is most sublime, 
The grandest ever met in time; 
The echoes in the evening air 
Tell us that Nature's God is there. 
Then let your thankful heart rejoice, 
Since you have heard His gentle voice, 
Who formed those mountains with such art, 
Though but a speck on Nature's chart, 
They hold the waters of the deep, 
Where fishes play and nightly sleep. 
And here the sportsman, day by day, 
Will cast his line for ready-pay; 
And when he feels the nibbling fish 






75 



They soon will crown his dainty dish, 

So all his friends can have a share 

If they could just in time be there. 

I never had the gift of speech 

To put on airs and try to preach ; 

For language fails to give the cause 

Of Nature's God and His wise laws. 

So here I rest the weary case, 

Of searching out God's hiding-place. 

The more we strive to hit the mark 

The further we slide in the dark. 

The Great First Cause is fathomless 

And no one e'er will know the bliss 

Of tracing out the hidden cause 

That governs all of Nature's laws. 

This we consider a plain case 

That nothing can be out of place; 

For Nature stamps that great decree, — 

All things were made by Deity, 

Who rules the starry world by night, 

Proclaiming all things to be right, 

And engineers the world's machine, 

Magnificent, as all have seen. 

Then little man may hide his head 

And recognize what Pope has said, — 

That "everything is truly right," 

And not a cloud to veil that light. 

Acts are not things, you may retort, 

Neither are deeds, — they are cut short. 

Acts cannot see, they cannot talk; 

Deeds have no life, they cannot walk. 

Acts may bring weal, deeds may bring woe,- 

May deal a friend a deadly blow. 



7$ 



AM who can compass act and deed, 
Causing the stoutest hearts to bleed ? 
All things are measured by their worth, 
That dwell upon this noble earth. 
All Nature testifies to this 
And we must bow the law to kiss. 
Madame, to you these lines were wrote, 
While gently rocking in my boat; 
And if you think they are not right 
Just fancy them a dream at night. 
Miss Mary, while a maiden free, 
Do not forget to think of me ; 
But let your heart and pen incline 
To write and send your valentine. 



TO C. L. NORTH. 



To you C. L. the truth I'll tell,— 

'Tis hard to be endured, 
For us to pay our cash away, — 

Like fools, — to get insured. 

Then very quick we all got sick, 
And now we sadly grieve 

That we went in to such a sin, 
So here we take our leave. 

Our cash is spent, our credit bent, 

For you have got it all ; 
Just pay us back what we now lack 

To feed our children small. 



77 



There's many doubts just hereabouts 
That when the time comes round, 

And turns the pay the other way, 
No company will be found. 

If this be true, it will not do,— 

Here we must consider, 
Or we may grieve and nothing leave 

To feed and clothe the widow. 

Your duns came thick, on double-quick, 

And payment never fails; 
We've smelt your bait at such a rate, 

We've turned to you our tails. 



TO JAMES RIPLEY. 



The sweetest hour in Nature's bower 

I met while in my prime, 
And since I'm old oft have I strolled, 

O'er all this northern clime, 

To hunt the game called deer by name 

That bound along the hills; 
Also the fox. on mountain rocks, 

Or by the tinkling rills. 

With nimble feet made quick retreat, 

Far from the bullet's wake. 
The hounds did bark — you've missed 3 T our mark, 

We'll take him in the lake. 



78 



Where waits a man the lake to scan 

In ambush snug as mice; 
At the first splash to ply the ash 

And take him in a trice. 

The darkest mink upon the brink 

I surely meet in time ; 
Then with my hound I run him down 

If he is in his prime. 

The otter's skit I viewed with pride, 

Then with a hunter's art 
I set my trap, which soon did snap 

The vital from his heart. 

This flowery vale can never fail 

To yield a rich perfume; 
The little bee comes here in glee 

To hum her sweetest tune. 

The roses sweet, and pinks so neat, 

I always did adore; 
The lilies white and violets bright, 

And many a thousand more. 

A splendid vase, by Nature's grace, 

Far on the mountain lands, 
For God is there to love and care 

For every flower that stands. 

The bird that hums and partridge drums 
Comes here on summer tours; 

The turtle dove meets here her love, 
To spend their happy hours. 



79 



The stars at night and Luna bright 

Are sentinels so true, 
To watch the vase with heavenly grace 

And water it with dew. 

Old Sol in turn his fires will burn 

To light the darkest gloom, 
To bud the flowers in Nature's bowers 

And nurse them into bloom. 

The humid cloud has meekly bowed 

To kiss the vase complete, 
And with much grace she dipped her face 

Among the flowers so sweet. 

The gentle breeze that fanned the trees 

Bore incense on its wing, 
To God's own bower, Who sits in power, 

And reigns supremely king. 

In good old age I leave the stage, 

Resigned unto my doom, 
And leave my wake on hill and lake 

To others in their bloom. 

The lovely day has passed away 

With me below the sun ; 
Still I'm at ease in God's decrees 

Since all my work is done. 



TO MRS. COLLINS. 



Awaken, distant stranger, 

Unto a grateful heart; 
Full well do I remember 

The good you did impart 

While there was no one other, 

And garments lying by 
Half -finished by the mother 

When she was called to die. 

Her needle on the waistcoat 

Of her dear little one 
Told plainly what she last wrought 

For her dear darling son. 

One other aged lady, 

Whose name I have forgotten — 
Her hand was also ready; 

Her tears bedewed the spot. 

And here, is our friend Curtis, 
Whose eyes gushed drops like dew, 

While sending forth his virtues, 
Now, here, my thanks renew. 

It grieves me beyond measure, 
My pen can scarcely write, 

Since I have lost m> treasure, 
And death blew out my light. 



81 



One thing is very certaiu, — 
The pain we never know 

Till death has drawn the curtain, 
And fate dealt us the blow. 

'Tis pain unto distraction, — 
No kindred hear the sigh 

Or witness death's last action, 
Or close the dying eyes. 

No father there, nor mother, 
Whose briny tears will tell ; 

No sister, nor a brother, 
To whisper love, farewell ! 

Our grateful hearts do follow 
The friends who've been so kind; 

Their memory we hallow, 
And treasure in our mind. 

Could my child come back again 

To care for every ill, 
And stay while I do remain, 

'Twould be my latest will. 

Fate has brought this bitter woe 

Upon my lonely heart, 
So I grieve until I go, 

And bear the burning smart 

I'll finish up this poem, 

It being somewhat rude, 
While Nature's God is flowing, 

And will us all conclude. 



82 

When all our work is ended, 
Like Charta we shall rest; 

We'll go where God intended, 
For He knows what is best. 



IN MEMORY OF DR. JENKINS. 



Alas! and where is my physician? 

Gone I fear to some distant shore; 
He tarries long at intermission, 

And I fear he will come no more. 

Perhaps he has gone to see the lady, 
Whom her physicians said must die, 

But she, we hear, is safe already, — 
Grim Death has passed her slowly by. 

The people here are in great sorrow, 
And greeting every one they meet, 

And asking, who, upon the morrow, 
Shall sift the bitter from the sweet? 

Go to the Doctor's lonely dwelling, 
Where fate has kissed the nuptial shrine, 

Their briny tears are often telling 

How their fond hearts for him do pine. 

Go ask the father if he misses him. 

As his old age rolls slowly on; 
And the fond mother when she kissed him, 

When he was but her onlv son. 



83 



We hear the brothers, sisters weeping 
As they approach the silent tomb,. 

Hoping their brother is but sleeping, 
And on the morrow will be home. 

We've laid him in his casket dwelling, 
Where the red sands are ever new, 

And the bright stars are ever telling 
That he has taken his adieu. 

Nightly have I been out a strolling, 
Through many a storm and chilling breeze; 

And now I find, while earth is rolling, 
That he is safe in God's decrees. 

The best decree made by Jehovah, — 
Chained by his law and purpose plan, 

So pious priests can not turn over, 
Nor change the destines of man. 



WILLIE TO ELLA. 



Beneath the mountain's morning shade 
There dwells a weary, comely maid; 

Her hours were slow, her footsteps frail, 
Though sheltered in a pleasant vale. 

For weeks and months this weary form 
Was cradled in her bed so warm; 

Her cheeks like water-lilies pale 
Did plainly tell the bitter tale. 



" 84 

While in her prison, day by day, 
The little birds would come that way 

And perch upon the trees above, 
And sing their sweetest songs of love. 

And when the balmy spring was here 
The sweetest flowerets would appear 

.To scent the casket and the vase, 
And gem the cup of Ella West. 

May heaven speed her blessings bright, 
And nerve her footsteps, once so light, 

To tread the path where pleasures flow 
On sunny fields where flowers grow. 



WILLIE TO HIS TEACHER. 



To my good teacher I will send 
A little present from a friend ; 

Not for its great intrinsic worth, 
But for the form that gave it birth. 

This little keepsake store away 
To meet your eyes some future day; 

In your nice casket let it be 
As jewels gem'd for Willie D. 

And when the roses kiss your cheek, 
Our lonely cottage come and seek, 

And bring your love, and likeness, too, 
I'll think of you until you do. 



85 



When I grow up to be a man 
I'll come and see you, if I can; 

You taught me lessons in my youth, — 
I hold them dear as sacred truth. 

I've learned to write, to read and spell, 
And learned geography quite well; 

I've learned to love my teacher, too, — 
I'll not forget them as some do. 



A VALENTINE. 



I am sitting alone in my rough, rugged home, 

With paper and pen in my hand, 
And writing awpy, by the light of the day, 

To my darling in some foreign land. 

She is beautiful, gay, like the flowerets of May, 
And her heart it has never been stung 

By the base luring art, of some wretched false heart, 
For angels inspired her tongue. 

Like the lily, she's fair, as she combs her red hair, 

And second to none on the stage; 
She leaves on her trail not a weep nor a wail, 

And nothing to blush for in age. 

Oh, fain would I meet, and be happy to greet 

My charming and dear little friend, 
Before the cold chills do blight the green hills, 

Or the leaves shall begin to descend. 



86 



But, alas, I'm in doom, and past all bloom, 
With the frost of Old Time on my head; 

And the time is not long ere I write my last song, 
And sleep to awake with the dead. 

I breathe not a sigh when the summons is nigh 

To take me away with its might ; 
But, resting in ease, upon God's decrees, 

That the end of all things will be right. 

TO ALICE. 



Alice, my dear, be of good cheer, 

Let friendship ever last; 
In your good heart give me a part, — 

Can you forget the past? 

Ere you grow old, and somewhat cold, 

Be kind, without a jar; 
And then in time, a lady prime, 

Bright as the morning star. 

Come to my cot, a pleasant spot, 

On shores of waters blue; 
The lilies grow where waters flow ; 

Kind friend, they bloom for you. 

* LADIES' RIGHTS. 



Mr. Chairman, be wise, for our rights we do prize, 

And give us a place on this sphere 
Where we can attend to ourselves, and a friend, 

And never more stand in the rear. 









87 



Oh, husbands, be kind, for our hearts they have pined, 

While many dark ages have rolled, 
To stay in this place, loaded down with disgrace, 

And never a vote yet have polled. 

Will my good father dear just come and revere 

His daughter's young delicate hand, 
And give her a right, that no one can slight, 

All over Columbia's fair land? 

Can you give to the black what your daughters now lack? 

You franchised them, truly 'twas well; 
Then take off our mask and let us all bask 

In the sunshine of progress as well. 



LADIES' RIGHTS— No. 2. 



I claim the right for ladies bright 
To make the first advance, — 

To ask her beau if he will go 
And take her to a dance. 

That if she would, her cause is good; 

Here you see the sequel, — 
A noble man then never can 

Be but her own equal. 

If passions rise, her love disguise, 
And pine away in sorrow ; 

Wait for a swain, and not complain, 
Till the lazy to-morrow. 



88 



A burning shame on woman's fame, 
That through the world she goes, 

And has no chance to make advance 
Beyond the ayes and noes. 

Her chance is small, — just none at all, — 

To make a decent show ; 
In custom's way all she can say 

Is either yes or no. 

Make women free to think and see, 
And choose the right, of way ; 

Then she'll be true, and you'll not rue; 
Act, men, and clear the way. 



ACROSTIC. 



FOR CYNTHA IRISH. 

Come to my home in early spring, 
Your precious jewels with you bring; 
Now, my green bower awaits for thee, — 
There's room enough for you and me. 
Have not the plumy birds been here 
And gem'd my casket rich with cheer? 
Is not the rolling water deep 
Rocking the weary ones to sleep? 
In Horicon lives dainty fish, — 
Shall we not meet them in the dish? 
Hath Cyntha seen no mountains high? 
Come, take a stroll up to the sky, 
Where you can view the kingdoms o'er, 
From Africa's strand lo Burmah's shore, 
Aud kiss each flowery scented vase 
That gems the cup of Uncle Ase. 



A MEMENTO FOE AUGUSTA. 



Our welcome friend has now returned, — 
Hailed from the west where fires burn, 
And great, majestic rivers run, 
Far off beneath the setting sun. 

Then turning to some other clime, 
Her car ran quick, and made good time; 
Then dashing on, this jaded one, 
Until she met an eastern sun. 

And here she paused to breathe awhile, 
To see if she could catch a smile 
From any one she knew in prime, — 
In youthful morning, march of time. 

Then she dropped in to see the place 
Where mother kissed her weeping face, 
While in her blooming infant charms, 
And cradled in her mother's arms. 

The child at play spends happy hours 
With busy lingers nipping flowers; 
Then skipping off, on nimble feet, 
To dress their play-house so complete. 

Our prisoner bird enchanted me 
With notes of love, beneath the tree, 
While sister sung me lullaby; 
Those seraph strains can never die. 



90 



The childhood home is sacred earth 
Where our dear mother gave us birth . 
No time, no space, nor even age, 
Can wipe the prints from memory's page. 

Like angel visitors they come 
To cheer and bless a lonely home, 
And soothe the prisoner's care and woe, 
And lighten pain where'er they go. 

Sweet roses, blooming fresh and gay, 
On angel pinions wing this way 
To scent my casket and my vase, 
And gem the cup of Uncle Ase. 

Now, here I bid my friend adieu, 
Her splendid form and lily hue; 
But when my vase wants flowers again, 
Oh, then I'll think of Gussie Paine. 



THE LILLIE M. PRICE. 



A pleasant sail, mid calm or gale, 
From Caldwell to the Narrows. 

The Lillie M. the tide will stem; 
No trouble save one borrows. 

Her timbers sound, and iron bound, 

A just and perfect model. 
A noble crew, and pilot true, 

And through the lake she'll toddle. 



_ 



91 



Come, take a tour on Lillie flower 
Down through the little islands, 

To view them o'er, their rock-bound shore ; 
Also, the mountain highlands. 

A pleasant spot, not soon forgotten, 

In reverence give a nod. 
The mountain peak, it seems to speak, 

And tells of Nature's God. 

A splendid scene, for king or queen, 

To breathe the mountain air, 
Where Moses saw God's higher law ; 

Just leave your sorrows there. 

When you return your heart will burn 
With love for what you've seen, 

And through the night your heart is light 
With many a happy dream. 



WILLIE. 



Here stands the boy but three feet high 
To meet your gaze, and piercing eye, 
And swell the notes, and give the strains, 
Of Nature's God who ever reigns. 

These little hands, these little feet, 
Are presents from His mercy seat, 
For which I owe my highest praise, 
In coming years, in future days. 



92 



And when I leave this humble stage 
To climb the hill of youth and age, 
Perhaps one thought will linger still, — 
That I'm descending down the hill. 

Soon I shall step into the shade, — 
Soon in the grave this form be laid; 
Then Nature yields, and gives a nod, 
In due submission to our God. 

By Nature's laws we gain our birth, — 
By Nature's laws we sleep in earth, 
And ever dwell, where He may please, 
Eternally in God's decrees. 



FROM LIZZIE. 



I came here a stranger, but many there be 
Who never again will be strangers to me, 
For the bond that unites us is sympathy's own, 
And my heart beats responsive to friendship alone. 

I go, fare thee well, may I ne'er be forgot 
Wherever I am and whatever my lot. 
It will lighten the burden of parting to know 
That thy friendship will follow thee wherever I go. 

Neither I, in my turn, will ever forget 
The friends left behind me with such fond regret; 
But, faithful and fervent my prayers all shall be, 
That heaven's best blessings may rest upon thee. 



TO LIZZIE. 



Farewell to my friend, I shall see thee no more, 
Like the flowers that' have gone to the tomb. 

Thy spirit departed from Horicon's shore 
Like a seraph in beauty and bloom. 

Shall I meet thee again, in some future day, 
Under friendship's bright banner alone, 

Ere I shall be winging my exit away 

To the land where my fathers have gone? 

Precious thought that awakens my lone-beating heart 

To the scenes in a past sunny day, 
When friendship was first, and last to depart, 

From my casket no gems drop away. 

In friendship I bid thee a farewell adieu, 
With your roses that bloomed on the plains. 

Your vase may be ruined and broken in two, 
But the scent of your roses remains. 

Away you may wander to some lonely hill 

Like the dove to a far sunny plain; 
This heart that beats lightly will think of the still, 

And in dream land will meet thee again. 

A MEMENTO FOR AUNT SALLY. 



Oh, what shall I send to Aunt Sally, my friend? 

Was my thought as I lay down to rest. 
I will send her my love, she will prize it above 

All the passions that dwell in my breast. 



94 



From whence did she come to jewel my home, 

And linger so long in my heart? 
'Twas by the lake shore, where bright waters roar, 

And the mountains were formed with such art. 

In youth's golden hours we gather sweet flowers, 

And steep them, with care, in a vase. 
From the leaves and the stems we select the bright gems 

To scent the best casket of Ase. 

Some sink in the tide, while others abide 

To scatter good seeds on the plains, 
With a diligent hand, in a far distant land, 

But the scent of her roses remains 

Malinda's afar, beneath the west star, 

Maranda is towards the north pole, 
And Parsey half-way, while Sarah no, stay,; — 

But we think of her good, happy soul. 

I wish I could stop, see good little Pop, — 

She lives over east, I am told. 
O'er on the hill side she makes a good bride, 

And never a word does she scold. 



A FAREWELL TO MY MICHIGAN 
FRIENDS. 



Hail, friends of my childhood, in youth's golden hours, 
Near the foot of that mountain, so queenly in power, 
That forms the green border of Horicon's shore, 
And throws back the waves when the tempest doth roar 






95 



Magnificent! Splendid! the scenery so grand, 
Amazement and wonder on every hand; 
The tourist and stranger who travels this way, 
So filled with delight, would evermore stay. 

Oh, here is the spot where we oft come to rest, 
Away from all care which disturbeth the breast. 
One week is the tour on this northern route 
To break up our fast on good bass and good trout. 

The crown of the sport is in taking the fish, 
Likewise the wild cleer that we meet in the dish, 
While the berries are sprinkled all over the ground 
And the sweet-scented roses are scattered around. 

Oh, where are the ones that composed this band? 

Some have gone to their graves, some to far distant lands 

To gain a livelihood, by the sweat of the brow, 

In clearing the wild woods all fit for the plow. 

Thirty years have rolled round as time wore away, 
And we have now met, a short time for to stay, 
To greet the kind hand and to have a good time 
Beneath a setting sun in a far distant clime. 

Like the swift-winged eagle the hours do glide, 
With rapture unbounded, while sitting beside 
My long absent friends, who departed in might 
In the morning of life when the bosom was light, 

With pride and ambition to stem the clear tide 
That fancy had painted, with hope by her side, 
Though death and destruction might stand by the way 
To cloud the bright morrow and darken the day. 



96 



Farewell to my friends who dwell on this plain, 

I think it quite certain we meet not again ; 

In youth we have met, and we part now in age, 

And soon will be tumbling, headlong, from the stage. 

The roses that bloomed in youth's golden hours 
Have faded in sunshine and drooped in the showers, 
And Nature refuses to bud e'er again, 
So, naught but the scent of the roses remain. 

Our socials are over, I must leave you now; 
The thought of our parting has shaded ray brow; 
But hope is immortal and lives through all time, 
Yet still may we meet in some far better clime. 

My heart is now turned to youth's chosen flower, 
Who scented my casket and shaded my bower, 
To sleep my last sleep by her side in the earth, 
Nea? the home of my childhood and land of my birth. 



TO MY SISTER LOIS. 



One more day has gone forever, 
And the evening shades have come; 

One step farther, nearer ever, 
To our everlasting home. 

Friends have fallen, bright hopes blasted. 
And our hearts with sorrow burn 

For the precious hours we've wasted, 
Which can never more return. 



97 



And when sickness, pain or sorrow 

Falls on us by night or day, 
We remember, on the morrow, 

Some good cabin friends away. 

But they pass like burning fuel, 
And we miss them from our berth, 

As their forms, like precious jewels, 
Lie deeply hidden in the earth. 

Loved ones now are sweetly sleeping, 
Though we watched with grief the end; 

And the moss is slowly creeping 
O'er the stone which guards our friend. 

From early dawn to latest hours 
They have shared our weight of care, 

Gem'd our cup with scented flowers; 
Now, they're resting "over there." 

God's decrees laid the foundation 
Of this world, and all mankind, 

Laying in the dust each nation, — 
Nothing ever left behind. 

When this mortal life is ended, 
And we breathe our life awaj 7 . 

Then we go where God intended, — 
Or, may we choose our own way? 

Could we choose our destination 
We would ever stay on earth; 

So would all this Christian nation, 
Freed from sorr<> v. pain or dearth. 



98 



God has formed this earth in beauty 
Where the people feign would dwell; 

Filled with friendship, love and duty, 
As the Adventists oft tell. 

Years one thousand, they've been telling, 

The millennium will last; 
Then, perhaps, they will be dwelling 

In the winter's chilling blast. 

As this world was made for mankind, — 
Each one free to choose his place, 

Naught like Grassy Point suits my mind 
As the home for Uncle A?e. 

I would tarry by the fountain 

Where the red man dwelt of yore, — 

Left his trail on hill and mountain, — 
On the Horicon's green shore. 

Middle Bay hath four small islands, . 

And beside a rocky reef, 
Far beneath the mountain highlands, 

Safely hidden like a thief. 

In those rocks are many mortars 

Where the red man ground his grain,— 

By the hand of dusky daughters, — 
In the sunshine and the rain. 

Here are models of great beauty, 
Where those ladies dealt the blow 

In the work of common duty, 
In the days of long as;o. 



i 



99 



Where are all those dusky daughters, 
And those dark-eyed tawny men 

Who once braved these stormy waters? 
Gone where God prepared for them. 

Can it be that they have perished, — 

All this noble, dusky race? 
Such a thought we cannot cherish; 

They'd not heard of Jesus' grace. 

If God had doomed this red nation, 
Would He leave out the white race,— 

Little more in cultivation, — 
Shall he not find all a place? 

Adam's sin is like a mountain, 
For his race to stumble o'er ; 

Jesus' blood the Christians' fountain, 
When once in they shut the door, 

As was done to preacher Noah, 
When he got in six or eight, 

God came down, nailed too the door, — 
Sealed them to a dismal fate. 



LOST BEAUTY 



Youthful beauty disappeared 

As time was flitting by, 
And those scenes that long have cheered 

Hasten to droop and die. 



100 

Where is beauty? Tell the truth ; 

And why so soon away? 
Gone to kiss the blooming youth. 

And ever, ever stay. 

The beauty of the shining ore 

Is doomed to fade and rust, 
Tho' found on California's shore 

And formed of golden dust. 

The rose that sweetens every breath 
Is doomed to meet the scourge, 

And pine away in chilly death, 
While autumn pipes the dirge. 

Beautiful flowerets of the vales, 
Whose fragrance fills the air, 

When Boreas fans them with his gales, 
Our loved ones are not there. 

Alas, and where has beauty gone? 

We blush to speak her name; 
She early went, and tarries long, 

And leaves but little fame. 

Some gain an artificial fame 

By painting hair and face; 
Perhaps they'd better paint their names, 

To hide some sore disgrace. 

Lost beauty ne'er can be regained, 

To character or name. 
When once the snowy fleece is stained 

It bears a tarnished fame. 



101 

The beauty of the form and face 

Lasts only in our prime; 
The beauty from within the base 

Can never waste with time. 

The rays of beauty from within, 
Which light a thoughtful eye, 

Flow from a heart that knows no sin; 
Such charms can never die. 

My years are nearly seventy-two, 

My bark is very frail, 
Which gives me little else to do 

But seek my parents' trail. 

Oh, may we walk in virtue's way, 

Possess a spotless name, 
And nothing ever do or say 

To make us blush with shame. 



TO NELLIE BRAYTOK 



Thirteen to-day, the records say, 

Now in the ladies' row; 
What joys or ills, in climbing hills, 

No mortal yet doth know. 

Time tells its tales, and never fails, 

If we are only good; 
The roses sweet bloom at our feet 

As scattered in the wood. 



102 



They blush at shame, and smile at fame, 

So does the Mother Earth, 
With smiling thought, that she hath brought, 

And gave so fine a birth. 

The race we run is wove and spun 

As long as life shall last, 
And by the way we choose to stray 

Our destinies are cast. 

When grand-pa "Ase" has run his race, 

And bowed his frosty head, 
No burning sin will e'er come in 

The city of the dead. 

Here all is still by Nature's will, 

No ripple on the shore; 
In quietude, in home so rude, 

His clock will tick no more. 

Low in the dust, as all men must, 

Who do the best they can 
To break the chain, o'er hill and plain, 

That binds the end of man. ■ 

The vanquished foe, now lying low, 

Slain by the Maker's art, 
Like golden fruit, or tiger brute. 

For all must share a part. 

All makes a man, or ever can, 

With Him they do expire, 
And leave their fame, aught but a mime. 

And then'forced to retire. 



103 

The flow'ry field no proof shall yield 

Of anything but death, 
When autumn gales tell their last tales, 

And breathe their latest breath. 

As all decay, and pass away 

From off this rolling earth, 
B} r this you see 'twas God's decree 

When first He gave us birth. 

All Nature fails to tell her tales, — 

Hath no such thing to say, — 
So we conclude 'twas steeped and brewed 

By priests' Satanic way. 

The second birth was born on earth 
Hailed from the bishops' head. 

That lazy crew no work will do 
To earn their daily bread. 

The priest at once said to the dunce, 
"You bring me in some food, 

And then the Lord will you reward, 
And I can feed my brood 

" Some pies and cheese, butter and peas,— 
Some chickens would be good, — 

Some lamb and steak, and flour to bake; 
Also, a load of wood." 



A MEMENTO FOR TUNE. 



Winter's gone and left our dwelling, 
With its cold, frost-bound icy chain, 

For these flowers now are telling . 
That opening spring has come again. 

Blithely now the birds are singing, 
Warbling their sweet notes away; 

One bright -plumed bird now is bringing 
Notes of love near the close of day. 

Happy the days and fleet the hours 

While those sweet notes did nightly come; 

Those enchantments left our bowers 
For a southern and sunny home. 

Birdie, come and tarry longer, 
Until those hostile beams are o'er, 

Then, perhaps, you may be stronger 
To wander on some distant shore. 

Your plumy wings are quite tender, 

Though with much grace they flit away, 

Like a fairy in great splendor, 
Or an echo back on the way. 

Other skies ma} T bend above thee, 

Other sweet hearts may seek thy shrine; 

But, in all the land that bore thee, 
No home like ours for thee doth pine. 



105 

May heaven smile on the teacher, 
While she is roaming o'er the plain, 

Not forgetting this good creature 
Till she passes o'er Jordan's main. 

Here you have my composition, 

Dreaming of friendship's golden ray, 

So you see my high ambition 
For my dear friend now far away. 



A MEMENTO FOR MRS. WARREN. 



To Mrs. Warren, as a friend, 
A little present I now send, — 
Not for its great intrinsic worth, 
But for the form that gave it birth. 

My photograph you store away, 
To meet your eyes some future day, 
As a keep-sake from " Uncle Ase," 
Until some other takes his place. 

In your nice casket let i t be 
As jewels gemed from Asa B., 
Till age shall wipe those prints away, 
And leave our memories to decay. 

Now, here you have my form and face, 
And all the blessings of my grace, 
And in the future, as the past, 
My friendship will forever last. 



106 

And when our days are clouding o'er, 
Thesunny side we see no more, 
With resignation leave the stage, — 
May we forget to blush in age. 



TO HELEN PYLE. 



Miss Helen Pyle, I like your style, 

Think you are very kind. 
How you did tell your last farewell 

Still lingers in my mind. 

Sweet summer's past, and autumn's blast 

Is daily on the wing. 
The winter's snow will come and go, 

And leave us gentle spring. 

The opening spring sweet flowerets bring 

To scent my vase so good. 
The roses sweet bloom at your feet, 

All scattered through the wood. 

Then plumy birds, with songs and words, 
Will wing their way back here; 

Then Helen Pyle will bring a smile, 
Her absent friends to cheer. 

Then happy day, in June or May, 
When bird, or bee, or flower, 

Shall hum about this northern route 
And call at Asa's bower. 



107 

The sunny field much sweet doth yield, 

For all the human race ; 
Then fill your cup with flowers up 

And steep them in your vase. 

Then cast away all that won't pay, 

But treasure up the gain 
In your good heait, the better part, 

As jewels that remain. 



TO SISTER LOIS ON HER BIRTHDAY. 



'Tis very sweet for us to meet 

The one we hold so dear 
On her birthday, in June they say, 

That comes but once, a year. 

Here's peace and grace from Uncle Ase, 

Likewise from all the rest ; 
We've come to meet, also to greet, 

The heart that loves us best. 

When we were young this little tongue 
Could tell the scenes of youth; 

What she had done for every one, 
And Joved us as the truth. 

And when our pa and loving ma 
At times could not be there, 

And went away to work or stay, 
They left us in her care. 



108 

The eldest one, of girl or son, 

Of her it has been said, 
She kissed 'us all, both great and small, 

And then put us to bed. 

Now, where's the heart that feels no smart 

When they remember this ? 
Oar friendship true we here renew 

And seal it with a kiss. 

Now, may each heart some love impart, 

Sweet as the flowers of May, 
With our good friend we do intend 

To let those treasures stay. 

Now, she is old and does not scold, 

While sitting in her chair; 
Still she's alive, and eighty-five, 

And works for love and care.- 

And when we leave may she not grieve, 

But as herself remain; 
And when we part we feel the smart, 

But hope to meet again. 



TO MY FRIEND DELL. 



It would be sweet if we could meet 

The one we love so dear, 
On memory's page, from youth to age, 

Let them be far or near . 

While by your side in youthful pride 

I still remember now, 
Sweet moments flew, bade us adieu, 

But left a shady brow. 

May your good heart some love impart, 
Sweet as the flowers of May; 

With your old friend just condescend 
To let those treasures stay. 

'Tis sweet to be remembered free, 
And know our friends are there ; 

Though times may shift we cannot drift 
Beyond their love and care. 

May ills retreat, but pleasures sweet 

Be your good happy lot 
While on this plain you do remain. 

And I am long forgot. 

I close this theme, sweet as a dream, 

Let fancy paint the rest 
In colors high, bright as the sky, 

As you may think it best. 

I here rehearse in every verse 

One word of sweet for thee. 
Please find that word my plumy bird, 

And write it back to me. 



^ma^^^^m 



LIBRARY OF CONGRESS 




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